iiiii 


illliiiiiliiiii 

iiiiiiiiia^^^^ 


THE 


BAPTIST    LIBRARY: 


REPUBLICATION    OF 


STANDARD    BAPTIST    WORKS. 


EDITED  BY 

REV.  CHARLES  G.  SOMMERS,  Pastor  of  the  South  Baptist  Church,  Neio  York. 
REV.  WILLIAM  R.  WILLIAMS,  Pastor  of  the  Amity  Street  Baptist  Church,  New  York, 
REV.  LEVI  L.  HILL,  Pastor  of  the  Westkill  Baptist  Church,  Lexington,  Greene  Co.,  N.  Y. 


VOLUME    I. 

STEREOTYPE   EDITION. 

PUBLISHED   BY    ROBERT    H.    HILL. 

PRATTSVILLE,    GREENE   CO.,   N.   Y. 
1  843. 


■%=. 


Entered  according  to  act  of  Congress,  in  the  year  1843,  by  ROBEJ^T  H.  IIIIX,  in  the  Clerk's  Office  pf  tha 
Southern  District  of  New  York. 


n;^ 


is 


ADVERTISEMENT, 


-i 


)^ 


In  acceding  to  the  request  which  has  been 
made  that  the  subscribers  should  appear 
as  the  Editors  of  the  Baptist  Library,  it 
seems  but  proper  that  they  should  explain 
the  nature  of  their  connexion  with  the  work. 
Amid  the  various  periodicals  which  con- 
tinually arise  to  claim  the  patronage  of  the 
churches,  it  may  seem  hazardous  to  attempt 
a  publication  hke  the  present.  But  a  field 
appeared  to  be  left  vacant,  which  it  was  the 
duty  of  some  laborers  to  occupy.  A  due 
regard  to  our  interests  as  a  denomination  ; 
reverence  for  the  memory  of  those  of  our 
brethren,  who  by  their  written  labors  yet 
live  and  toil  amongst  us,  though  themselves 
hidden  in  the  grave ;  the  love  of  truth  ;  and 
above  all,  gratitude  to  that  Saviour  and 
God,  whose  kindness  has  been  for  years 
adding  so  largely  to  the  numbers  and  in- 
fluence of  our  Churches,  all  appear  to  re- 
quire that  no  measure  should  be  left  unat- 
tempted  to  diffuse  tliroughout  our  Churches 
just  views  of  our  doctrines,  our  discipline, 
and  our  history.  To  supply  works  of  this 
kind  in  a  form  of  great  neatness,  and  cheap- 
ness, the  "  Baptist  Library''''  was  project- 
,  ed.  The  merit  of  the  design  belongs  ex- 
^  clusively  to  the  respected  brethren  who  be- 
^  came  the  publishers  of  the  work.  They 
•  had  sketched  their  plan,  issued  their  speci- 
mens, and  arranged  the  intended  contents 
of  the  work  for  its  first  year,  ere  the  breth- 
^      ren  now  appearing,  by  their  desire,  as  its 

(Editors,  had  been  consulted. 
Our  denomination  has  scarce  been  just 
to  itself,  in  the  little  regard  which  it  has 
shown  for  the  preservation  and  wider  dif- 
fusion of  its  own  literature.     Many  intelli- 
gent men    in  our  Churches  are  scarcely 
aware,  of  what  compass  and  richness,  this 
literature  may  boast.     There  are,  indeed, 
long  periods  in  our  history,  in  wliich  little 
^     was  done  for  the  advancement  of  our  prin- 
"t^ciples  by  writing.     It  was,  in  part,  for  the 
5^    same  reasons  which  have  made  the  literary 
,S^  remains  of  the  first  ages  of  the  Christian 
\  Church  so  scanty  and  irregular.     Persecu- 
tion did  not  allow  the  requisite  freedom  and 
leisure.     And  the  burning  zeal  to  preach 
Christ's  gospel  with  the  living  voice,  lelt 
little  time  to  commend  it  by  the  written  vol- 
ume.    Christianity,  in  the  earlitist  ages  of 
her  history,  did  not  often  appear  in  the  field 


of  authorship,  because  she  was  intent  on 
other  tasks.  She  was  instructing  the  igno- 
rant, and  seeking  out  the  neglected,  and 
relieving  the  desolate.  She  was  pleading 
ibr  her  life  at  the  bar  of  the  Prietor  ;  or  in 
tlie  crowded  Amphitheatre,  she  was  lacing 
the  lions,  and  putting  to  her  unfaltering  tes- 
timony, ihebloody  seal  of  martyrdom.  We 
need  not  say  that  there  have  been  seasons 
in  our  history,  as  a  distinct  body  of  Chris- 
tians, when  the  like  bitter  and  relentless 
persecution,  left  our  fathers  but  little  oppor- 
tunity either  to  write  or  to  publish.  To 
pray,  to  labor,  to  endure,  and  to  die,  were 
in  some  lands  the  most  that  they  could  ac- 
complish, in  behalf  of  the  cause  they  loved. 
Another  cause  which  has  operated  to 
make  our  literature  more  scanty  in  amount, 
and  to  scatter  the  little  that  was  produced, 
has  been  found  in  the  distrust  with  which 
many  of  our  Churches  have  regarded  world- 
ly knowledge.  Indignant  at  seeing  this 
made  the  only  requisite  endowment  lor  the 
Christian  ministry ;  disgusted  at  beholding 
the  science  of  this  world  usurp  in  the  Church 
of  Christ,  that  place  and  prerogative  which 
belong  only  to  the  Scriptures,  and  to  the 
teachings  of  the  Holy  Spirit,  our  fixtliers 
became  unreasonably  jealous  of  Ihi*  know- 
ledge in  all  its  forms.  Some  of  tlicm,  in 
their  misguided  zeal,  shunned  it  as  being 
always  and  inevitably  hurtful  to  true  piety, 
thus  unconsciously  adopting  the  opinion  of 
Romanism,  that  "  Ignorance  is  the  mother 
of  Devotion."  Yet  in  this  very  distrust  of 
the  hterature  and  science  of  the  world,  we 
trace  but  another  resemblance  to  the  Chris- 
tians of  the  first  ages.  Among  the  latter, 
as  ecclesiastical  history  shows,  there  pre- 
vailed extensively  a  feeling  of  this  ki»id. 
In  the  rise  of  the  Montanist,  and  other  ear- 
ly sects,  we  see  this  feehng  struggling 
blindly  and  unsuccessfully  against  those 
who  erred  in  the  opposite  extreme,  liy  over- 
valuing human  knowledge,  and  by  allowing 
the  gospel  to  be  "■  spoiled  through  phi loso- 
pluj  and  vain  deceit.''^  But  while  Ave  con- 
demn those  Avho  canonized  ignorance,  tlio 
subsequent  history  of  the  Church  testifies 
but  too  well,  there  was-  still  greater  danger 
in  deifying  '■'■scimrefdlscly  so  culled.''''  And 
while  the  intelligent  Christian  would  justify 
neither  of  the  two  parties  who  then  divided 


'i-^/c  >*. 


ADVERTISEMENT. 


the  Church,  he  cannot  but  discern  that  the 
wider  and  more  lusting  injury  to  the  inte- 
rests of  truth  and  hohness  was  acconipUshed 
by  those  who  unchdy  exaUed,  rather  than 
by  those  who  unduly  depressed,  the  claims 
ol"  worldly  science.  The  entire  expulsion 
of  Hagar,  the  bond-woman,  would  not  liave 
been  s^o  cruel,  or  so  disastrous  a  measure 
to  the  household  of  faith,  as  was  that  of  ex- 
alting her  to  occupy  the  place  of  Sarah,  the 
free-woman :  for  this  was  the  wrong  which 
the  Church  endured,  when  Science  was 
thrust  into  the  })la(;e  that  rightfully  belonged 
to  Piety,  and  the  hand-maid  supplanted  the 
mistress. 

Still  another  impediment  to  our  literary 
progress  has  been  ibund  in  the  bitter  oblo- 
quy, and  the  unjust  prejudices  which  some 
eminent  names  in  literature  have  delighted 
to  heap  on  all  zealous  and  simple  believers. 
They  who  have  known  the  truth,  have  dis- 
liked the  worldly  literature  that  mocked  and 
caricatured  it:  while  they  who  received 
blindly  the  literature,  have  despised  the 
Gospel  which  that  literature  maligned  and 
travestied.  He  who  should  form  his  opin- 
ion, for  instance,  of  English  Christians  from 
the  histories  «f  Hume  or  of  Smollett,  would 
be  egregiously  deceived  with  regard  to  their 
true  opinions,  their  practices,  the  purity  of 
their  morals,  and  the  real  nature  and  ex- 
tent of  their  influence  upon  society.  He, 
on  the  other  hand,  who  knows  the  real 
worth  of  the  Reformers,  the  Puritans,  and 
the  Methodists,  cannot  but  feel  indignation 
against  the  historians  that  have  so  foully 
wronged  the  motives  and  the  actions  of 
these  classes  of  Christians.  It  has  been  the 
ancient  fable  well  exemplified,  "  The  man 
and  not  the  lion  has  been  the  painter." 
While  many  of  the  devoted  servants  of  God 
were  laboring  meekly,  steadily,  and  most 
successfully,  in  the  cause  of  Christ  and  of 
mankind,  the  popular  literature  of  the  day 
bestowed  on  them  but  a  scoffing  notice, 
and  often  named  them  only  to  sneer  at  a 
piety  it  did  not  understand,  and  to  misre- 
present tenets  and  practices  whose  true  na- 
ture it  was  too  careless  to  investigate.  Much 
has  our  own  division  of  the  Christian  host 
suffered,  and  much  does  it  even  yet  sufler 
from  prejudices  of  this  kind,  ignorantly 
formed,  but  most  obstinately  cherished — 
prejudices,  that  from  the  irreligious  have 
passed  into  some  portions  of  the  religious 
community.  Thousands  of  educated  Chris- 
tians even,  are  to  this  day,  fully  persuaded 
that  we  derive  our  origin  from  the  mad  fa- 
natics of  Munster.  The  increase  of  intelli- 
gence and  candor  is  altering,  indeed,  the 
tone  of  the  higher  class  of  historians  on  this 
theme.*     For  the  excesses  of  the  body  who 


"  Instead  of  being  the  funiKlecs  of  our  Cliurches, 
the  fanatics  orMuni<ter  were  accustomed  to  decldre, 


converted  Munster  into  a  den  of  ravening 
beasts,  our  Churches  are  no  more  responsi- 
ble, than  are  the  Hugonots  of  France  for 
all  the  extravagancies  and  impostures  of 
the  Camisards,  and  the  French  Prophets — 
than  is  the  Established  Church  of  Scotland 
tor  all  the  ravings  of  Irvingism,  or  that  of 
England  for  tjie  delusions  of  the  many  of 
her  communion  who  believed  in  Joanna 
Southcote — than  are  theMethodists  of  Eng- 
land for  the  Anna  Lee*  who  sprung  up  and 
gathered  her  first  proselytes  in  one  of 
the  Methodist  societies.  The  Fifth  Mo- 
narchy men  of  London,  who  rose  for  "King 
Jesus,"  and  threw  the  Metropolis  of  Eng- 
land Into  consternation,  were  in  all  other 
matters,  regular  and  orthodox  Paedobap- 
tists:  but,  as  Baptists,  we  have  never  im- 
puted to  the  body  of  Pa?dobaptists  the  ob- 
noxious tenets  and  the  fanatical  conduct  of 
this  handful  of  incendiaries.  Yet  unjust 
and  cruel  as  is  the  prejudice  which  would 
fasten  upon  our  denomination  the  burden 
of  the  Munster  fanatics,  it  is  a  prejudice 
still  widely  spread,  and  deeply  rooted,  one 
of  those  vulgar  errors  which  it  often  costs 


and  with  truth,  tliat  the  Baptists  were  already  in 
great  numbers  in  England,  in  Holland,  and  else- 
where. Their  extravagancies  were  faithfully  de- 
nounced by  Menno,  and  his  brethren  in  the  Nether- 
lands. The  Munster  madmen  were  so  conscious  of 
the  distinction  between  themselves  and  the  great 
body  known  by  the  same  title,  that  they  denounced 
death  against  the  Baptists  who  would  not  go  with 
them.  For  this  latter  fact,  and  pregnant  testimony 
it  is,  we  need  but  refer  to  the  late  work,  from  an 
unexceptionable  authority,  Michelet's  Memoires 
de  Luther.  So  Bp.  Burnet,  in  his  history  of  the 
Reformation,  recognizes  the  distinction  between 
the  two  classes  of  "  Anabaptists."  As  to  the  earli- 
er existence  of  our  Churclies,  Robinson  refers  to  the 
documents  tliat  remain,  to  shew  the  existence  of  a 
Baptist  Church  at  Chesterton,  near  Cambridge,  in 
1457.  (Robinson's  Claude.)  So  writers  in  the 
Established  Church  in  Holland  allow  the  remote 
antiquity  of  our  sentiments  in  that  country,  as  run- 
ning down  to  an  earlier  date,  by  far,  than  the  Re-  # 
formation.  (Ward's  Farewell  Letters.)  Hence  \ 
one  whose  researches  in  history  were  thorough,  and  ' 
his  philosophical  sagacity  of  the  highest  order,  Sir 
.James  Mackintosh,  speaks  (Cali-net  Hist,  of  Eng-  f 
land,  vol.  iii.  p.  1G7,  \&Z.  Amer.  Ed.)  of  the  Bap-  ^ 
lists  as  being  composed  of"  a  variety  of  sects,  some  |l 
of  ancient,  thoiigh  unascertained  origin,"  and 
who  have  been  "confounded  with  the  Munster  ' '' 
Aaaha-ptists."  The  whole  subject  is  a  curious  one, 
deserving  of  examination  in  some  independent  trea- 
tise. Like  the  Circumcelliones  of  the  Ancient 
Church,  the  men  of  Munster  may  to  us  from  this 
point  of  time,  seem  ancient.  But  in  their  own  timea 
both  were  modern  innovators,  unseemly  and  unna- 
tural excrescences  on  the  body  with  which  they  may 
for  the  time,  have  seemed  identified.  The  Baptists 
as  a  Christian  sect,  are  no  more  responsible  for  the 
one,  than  the  early  church  is  held  to  be  liable  for 
the  other. 

'  The  V^oundrcss  of  tlie  Shakers. 


ADVERTISEMENT 


Science  and  Truth  centuries  of  toil  to  era- 
dicate. 

Yet  amid  all  these  disadvantages,  our  de- 
nomination has  done  much.     Many  of  them 
who  have  not  written  have  performed  ac- 
tions worthy  of  being  written.     Their  lives 
have  been  volumes  of  the  richest  instruction. 
Like  Roger  Williams,  decried,  thwarted, 
misrepresented,    and    exiled;     they    have 
dared  to  conceive  and  exemplify  great  po- 
litical truths.     Our  Churches,  in  a  mass, 
were  in  his  age,  known  and  denounced  in 
Great  Britain,  as  the  advocates  of  religious 
toleration,  a  right  now  so  generally  acknow- 
ledged— a  claim  in  those  days  denied  by 
the  wisest  statesmen,  and  the  most  distin- 
guished divines,  as  an  impracticable  delu- 
sion, and  a  most  pestilent  heresy.     Now  he 
who  knows  the  influence  of  freedom  on  lite- 
rature, will  surely  allow,  that  even  had  we 
produced  no  writers,  the  labors  and  suffer- 
ings of  our  community  in  vindicating  this 
great  right,  deserves  that  in  the  history  of 
Literature  some  humble  niche  should  be  re- 
served for  the  memorial  of  a  body  of  Chris- 
tians, who  so  early  and  eagerly  and  effectu- 
ally vindicated  the  freedom  of  the  soul  from 
all  dependence  on  the  magistrate  in  mat- 
ters  of  religion.      One   scholar,   at  least, 
whose  name  it  would  not  be  safe  to  dispa- 
rage. Sir  Isaac  Newton,  was  so  struck  with 
this  trait  in  our  history,  as  a  people,  that, 
according  to  Whiston,  he  pronounced  the 
Baptists  the  only  community  that  '■'■had  ne 
ver  symbolized  with  Antichrist,''''  and  was 
at  times  inclined  to  think  them  one  of  the 
two  witnesses  described  in  the  Apocalypse 
Even  in  that  period  of  their  history  which 
has  been  most  exposed  to  misrepresentation, 
the  share,  which,  with  other  and  Psedobap- 
list  sects,  they  took  in  the  Peasant  War  of 
Germany,  it  was  from  their  love  of  freedom, 
that  they  erred;  if  nn  error  it  were,  when 
they  rose  against  tne  grinding  exactions  of 
the  privileged  classes.     And  so  much  was 
the  love  of  freedom  an  element  in  that  move- 
ment, that  Madame   de   Stael  pronounces 
the  Anabaptists  in  that  war  rather  a  poli- 
tical, than  a  religious  sect.  Voltaire  declares 
that  the  manifesto  in  which  the  hard-hand- 
ed peasants  told  their  grievances,  was  one 
that  a  Lycurgus  might  have  signed;  such 
was  its  justice.     Luther's  own  mind  seems 
to  have  lelt  the  force  and  truth  of  many  o( 
their  complaints  against  their  rulers  ;  and 
that  acute  and  learned  investigator,  Nie- 
buhr,  the  historian  of  Rome,  lately  decea- 
sed, declared  that  "the  right  in  the  begin- 
ning was   undoubtedly  wath  them."      To 
have  toiled  and   suffered  thus  in  the  cause 
of  civil  and  religious  freedom,  might  well 
entitle  our  community  to  a  more  liberal  and 
just  award  than  they  have  yet  received  at 
the  hands  of  the  popular  literature  in  their 
own  and  our  times.     And  this,  even  had 


they,  as  has  been  already  said,  produced 
no  writers. 

But  in  truth,  under  the  disadvantages  of 
virtual  exclusion  from  the  higher  schools  of 
learning,  they  have  given  to  literature  some 
names  it  will  not  soon  or  willingly  forget. 
Dryden,  the  man  who  first  developed  the 
powers  of  English  rhyme,  bitterly  as  he  af- 
terward satirised  the  Anabaptists,  and  foul- 
ly as  he  toiled  in  the  shameless  court  of 
Charles  II.,  prostituting  Genius  to  the  ser- 
vice of  Lust,  was  himself,  we  believe,  sprung 
i'rom  a  Baptist  family.  It  has  been  said  by 
a  briUiant  writer  of  our  own  times,*  that  in 
the  age  of  the  Restoration,  England  had 
but  two  creative  greatminds,  the  one  of  these 
furnished  the  Paradise  Lost,  and  the  other 
the  Pilgrims^  Progress.  It  is  not  in  the 
vain  boasting  of  a  distinction,  that  intrinsi- 
cally, and  before  God  is  worth  very  little, 
but  it  is  rather  to  answer  the  men  of  the 
v/orld  in  their  own  style,  that  we  would  ap- 
pend to  this  magnificent  eulogy  on  Milton 
and  Bunyan,  the  remark,  that  the  one  was 
a  Baptist  preacher,  and  the  other  a  lull 
convert  to  our  views  of  the  Christian  church 
and  its  ordinances.  The  most  beautiful, 
again,  of  the  many  memoirs  that  describe 
that  age  of  English  history,  was  written  by 
a  female  hand,  and  that  the  hand  of  a  Bap- 
tist ;  we  refer  to  the  Memoirs  of  Col.  Hidch- 
inson,  one  of  the  judges  of  Charles  I.,  the 
work  of  his  widow,  the  pure,  devout,  and 
high-souled  Lucy  Hutchinson.  But  few, 
probably,  of  the  readers  of  Pope  are  aware, 
that  it  is  the  charactorof  a  Baptist  minister 
which  meets  the  eye,  as  they  read  the  lines 

"  I.Pt  modest  Foster,!  if  he  will,  excel, 
Ten  Metropolilans  in  preaching  well." 

In  later  times,  the  evangelical  Church  of 
our  country,  and  of  every  other  where  the 
English  language  is  spoken,  have  profited 
by  the  labors  of  Andrew  Fuller  and  Robert 
Hall.  God  gave  to  us  as  a  people  some 
share  in  the  work  of  modern  missions  :  and 
in  the  translation  of  the  Scriptures,  the 
name  of  William  Carey,  at  least,  will  not 
be  readily  eclipsed  by  any  later  luminaries. 
His,  was  the  name  of  one  of  those  men, 
whose  doings  go  to  make  history,  if  tliey 
do  not  write  it.  It  is,  we  trust,  not  in  a  spi- 
rit of  ostentation,  that  we  make  these  allu- 
sions, but  to  prove  that  the  notion  which 
many  have  formed,  that  as  a  people,  we 
liavc  not  a  literature,  is  the  result  of  igno- 
rance ;  and  to  recal  also  to  many  ol"  our 
own  denomination,  some  whose  memory 
they  have  unjustly  neglected.  Even  those 
ol  our  authoi's  who  are  most  known,  are 
yet  probably  unknown  to  multitudes  in  our 
Cliurches  ;  or,  their  works  are  not  possess- 


Miicuulay. 

t  Jar.ieii  V .-.slv 


till'  Successor  of  Gale. 


IV. 


ADVERTISEMENT. 


ed,  even  where  their  characters  may  be 
familiar.  Want  of  means,  in  some  cases, 
but  want  of  knowledge  in  still  more  nume- 
rous instances,  has  caused  this  neglect. 
The  present  enterprize  seeks  to  remedy  this 
evil,  and  if  favored  by  our  brethren  with  an 
honest  and  liberal  patronage,  and  if,  above 
all,  it  have  a  place  in  the  prayers  of  thv 
Churches,  it  may  acconiplish  some  good  in 
the  sphere  it  is  intended  to  occupy. 

Known  as  ministers,  already  taxed  with 
tlie  cares  of  a  pastoral  charge,  it  will  not 
be  supposed  that  the  undersigned  can  ac- 
complish much  more  than  to  contribute,  in 
such  humble  measure  as  they  may,  to  the 
better  knowledge  and  wider  dill'usion  of 


works  already  existing,  but  needing  to  be 
more  generally  in  the  hands  of  our  deno- 
mination. One  of  their  number,  from  his 
long  connexion  with  the  publications  of  one 
of  the  leading  Religious  Societies  of  the 
day,  liopes  to  bring  to  his  post  the  benefit 
of  some  experience  in  the  work  of  correct- 
ing for  the  press.  Both  would  unite  in  sub- 
mitting the  scheme  to  their  brethren,  asking 
lor  it  only  that  share  of  attention  which  its 
own  intrinsic  claims  may  seem  to  deserve. 

CHARLES  G.  SOMMERS. 
WILLIAM  R.  WILLIAMS. 

New-York,  Oct.  1840. 


NOTE  BY  THE  PUBLISHERS. 


The  foregoing  address  was  written  some 
time  since ;  but  its  contents  were  thought 
sufficiently  valuable  to  justify  its  re-inser- 
tion. The  well  known  abilities  of  our  Ed- 
itors; their  high  standing  in  the  denomina- 
tion ;  their  facilities  for  forming  a  correct 
judgment  of  what  is  necessary  in  the  pre- 
sent position  of  our  denominational  interests, 
and  the  fact  that  they  charge  us  nothing 
for  their  valuable  labors, — are  considera- 
tions which  must,  we  think,  have  much 
weight  with  those  who  wish  to  patronize 
only  such  publications  as  are  the  result  of 
prudent  consideration. 

In  connexion  herewith,  we  submit  a  few 
recent  Notices  of  the  Baptist  Library. 
going  to  show  that  this  attempt  to  serve 
the  cause  of  truth,  is  heartily  approved  by 
our  brethren  of  the  Press. 

From  the  Bap.  Register  of  June  ISth,  1S4]. 
We  have  received  the  first  number  of 
the  secoud  volume  of  this  valuable  publica- 
tion, published  at  Prattsville  Greene  Co.,  by 
L.  L.  &  R.  H.  KILL,— brother  H.  having 
associated  his  brother  with  liiin  in  the  Avork. 
This  Vol.  conunences  with  John  Bunyan's 
"  Grace  Abounding  totheChief  of  Sinners," 
and  the  Editorial  department  is  to  be  en- 
tirely conducted  in  future,  by  Brn.  Sommers 
and  Williams.  A  very  great  improvement 
is  made  in  the  execution  of  the  work,  by  the 
enlargement  of  the  type,  which  is  entirely 
new  and  very  beautiful.  It  commends  it- 
self to  the  special  consideration  and  patro- 
nage of  every  Baptist,  by  the  rich  collection 


of  Baptist  literature  it  presents,  and  the  very 
trifling  sum  required  to  secure  all  the  stan- 
dard works  of  Baptists,  ancient  and  modern, 
and  several  of  them  jewels  out  of  print,  and 
by  many  little  known.  It  is  highly  impor- 
tant that  every  patron  should  aid  in  extend- 
ing its  circulation,  and  in  securing  it  on  a 
permanent  Ibundation.  Let  subscribers 
procure  and  send  on  an  additional  name. 

From  the  Vermont  TelegrajjJi. 
Stillwater,  Saratoga  Co.,  N.  Y.  } 
August  21,  1841.  < 

Dear  Brother  Murray : — I  am  glad  to 
see  in  the  Telegraph  of  Aug.  18th,  the 
'Prospectus  of  2d  Vol.  Baptist  Library.'  I 
have  taken  the  work  from  its  commence- 
ment, and  am  fully  persuaded  that  there 
has  never  been  a  periodical  so  well  calcula- 
ted to  advance  the  interest  of  the  Baptist 
denonunation  as  this.  It  is  becoming  very 
popular  with  the  denomination  at  large.  I 
have  spent  but  a  few  days  exclusively  in 
its  favor,  and  yet  have  obtained  more  than 
500  subscribers. 

The  Publishers  urge  me  to  take  the  Gen- 
eral Agency  for  New-England,  and  western 
and  northern  New- York.  If  the  Pastor  of 
each  Baptist  Church  would  engage  in  the 
Vv'ork,  and  spend  3  or  4  days  exclusively  in 
procuring  subscribers,  he  might  advance  the 
cause  of  truth,  benefit  his  congregation  and 
at  the  same  time  receive  sometliing  to  re- 
munerate him  for  his  trouble. 

I.  Westcott. 

?r|^  NOTICE.— Those  whose  subscrip- 
tions commenced  with  the  18th  No.  of  Vol.  ], 
are  informed  that  they  can  have  the  work 
fromNo.  luptoNo.  18,  lor  one  dollar.  Weof- 
ler  these  terms  on  account  of  the  disap- 
])ointment  many  experienced  in  not  receiv- 
ing the  volume  complete. 


GENERAL   INDEX   OF    VOLS.    I,  U   AND    IIL 


VOLUME     I. 


A    GENERAL    VIEW    OF    BAPTISM.      By 
Thomas  Westlake,      .        .        .        .        l 

WILSON'S  SCRIPTURE  MANUAL,      -      29 

SCRAPS,  -        -        -        .  38—40 

BOOTH'S    VINDICATION    OF    THE    BAP- 
TISTS,   41 

BIOGRAPHICAL  SKETCHES.    38;  71—84: 
283—321. 


BACKUS'  HISTORY  OF  THE  BAPTISTS   89 

THE  WATERY  WAR,  -        -        -     182 

PENGILLY'S  SCRIPTURE  GUIDE  TO  BAP- 
TISM,   190 

FULLER  ON  COMMUNION,         -        -    220 

BOOTH'S  P^DOBAPTISM  EXAMINED  325 

COX  ON  BABTlSiM,       -       -        -        -   491 


VOLUME    II 


GRACE  ABOUNDING  TO  THE  CHIEF  OF 
SINNERS.     By  John  Bunyan,    -        -        1 

PRACTICAL  USES  OF  CHRISTIAN  BAP- 
TISM.    By  Andrew  Fuller,      -        -      48 

THE  BACKSLIDER.  By  Andrew  Fuller   54 

THE  DISCOURAGEMENTS  and  SUPPORTS 
OF  THE  CHRISTIAN  MINISTRY.  By 
Robert  Hall, 73 

ADDRESS  TO  THE  REV.  EUSTACE  CA- 
REY.    By  Robert  Hall,    -        -        -      86 


HALL  ON  MODERN  INFIDELITY, 


97 


EXPOSITION  OF    GENESIS. 
Fuller,        .        -        .        . 


By   Andrew 

-  118 

-  262 


BUNYAN'S  HOLY  WAR,       - 

REVIEW  OF  FOSTER'S  ESSAY  ON  DECIS- 
ION  OF  CHARACTER,      -        -        -    365 

THE  GOSPEL  OF  CHRIST  WORTHY  OF 
ALL  ACCEPTATION.  By  Andrew  Ful- 
ler,        375 

A  DIALOGUE  ON  CLOSE  COMMUNION. 
By  G.  F.  Davis, 412 


VOLUME    III. 


ESSAY  ON   DECISION   OF   CHARACTER. 
By  John  Foster,  .        .        -        .        l 

ORIGIN  OF  INFANT  BAPTISM  and   COM- 
MUNION.    Dr.  Chafin,      -        -        -      21 

THE    TRAVELS    OF    TRUE    GODLINESS. 
By  Benjamin  Keach,  -        -        -      22 

HELP  TO  ZION  S  TRAVELLERS.     By   Ro- 
bert Hall, 60 

THE  DEATH  OF  LEGAL  HOPE.     By  Abra- 
ham Booth, 118 

COME  AND  WELCOME  TO  JESUS  CHRIST. 
By  John  Bunyan,        ...        -    150 

PROFESSOR   RIPLEY'S   REVIEW  OF   DR. 
GRIFFIN'S  LETTER  OK  COMMUNION  213 


A  MEMOIR  OF  THE  REV.  ROBERT  HALL, 
A.  M.  By  O.  Gregory,  LLD.  F.  R.  A.  S.    225 

STRICTURES  ON  SANDEMANIANISM.  Br 
Andrew  Fuller,         ....    279 

MEMOIRS  OF  THE  LATE  REV.  SAMUEL 
PEARCE,  A.  M. 341 

THE  COVENANT  OF  CIRCUMCISION,  NO 
JUST  PLEA  FOR  INFANT  BAPTISM.  Bt 
W.  T.  Brantly, 398 

REASONS  FOR  THE  FORMATION  OF  THE 
AMERICAN  AND  FOREIGN  BIBLE  SO- 
CIETY.    By  a.  L.  Covell,  -        -    405 

TERMS  OF  COMMUNION.  By  S.  H.  Cone  412 


CONTENTS  OF  VOLUME  I. 


A  GENERAL  VIEW  OB^   BAPTISM.! SCRAPS.      Anecdotk    of     President 

DuNSTER.  Anecdote  of  a  PjEdobaptist 
Judge.     Anecdotes  of  the   Rev.  Ed- 


By  Thomas  Westlake. 
Preface,       .... 


CHAPTER  I. 
Baptism  a  Positive  Duty,      -         -        .        -       1 

CHAPTER  11. 

Meaning  of  the  Words  Baptize  and  Baptism,       2 

CHAPTER  III. 

The  Design  of  Baptism;  or  the  Blessiugg  repre- 
sented by  it,      -         -        -         -        -         -       5 

CHAPTER  IV. 

The  Design  of  Baptism  more  fully  Expressed  by 
Immersion  than  by  Sprinkling,  -         -       6 

CHAPTER  V. 

The  Practice  of  John  the  Baptist,  of  the  Apostles, 
and  of  the  Church  in  succeeding  ages,       -       7 

CHAPTER  VI. 

Keasoos,  Rise  and  Prevalence  of  Sprinkling  in- 
stead of  Immersion,  -         -         -         -       8 

CHAPTER  VIT. 

Neither  Precept  nor  Example  for  Infant  Baptism 
in  the  New  Testament,      -         -         •         -       9 

CHAPTER  VIII. 

No  Evidence  of  Infant  Baptism  before  the  latter 
end  of  the  second,  or  the  beginning  of  the  third 
Century, 10 


CHAPTER  IX. 

The  Rise  and  Grounds  of  Infant  Baptism, 


12 


CHAPTER  X. 


MUND  BoTSFORD. 


38  to  40 


A    VINDICATION    OF    THE     BAP- 
TISTS.    By  Abraham  Booth. 


Preface, 


41 


SECTION  I. 


Baptists  not  chargeable  with  laying  an  unwarrant- 
able stress  on  the  ordinance  of  Baptism,    -     41 

SECTION  II. 

The  General  Grounds  on  which  we  refuse  Commun- 
ion at  the  Lord's  Tabic  to  Paedobaptist  believ- 
ers, ..-.-..47 

SECTION  III. 

Arguments  against  Free  Communion  at  the  Lord's 
Table, 50 

SECTION  IV. 

Several  passages  of  scripture  considered,  which  are 
produced  in  favor  of  Mixed  Communion,  -     58 

SECTION  V. 

The  Temper  required  of  Christians  towards  ono 
another  not  contrary  to  our  Practice — Our  con- 
duct freed  from  the  charge  of  Inconsistency — 
No  Reason  to  exalt  the  Lord's  Supper,  in  point 
of  Importance,  as  superior  to  the  ordinance  of 
Baptism,  ------     61 


SECTION  VI. 


Reflections 


70 


BIOGRAPHIES    OF   DISTINGUISH- 
ED BAPTISTS. 


The  most  popular  Arguments  in  favor  of  Infant 
Baptism  briefly  considered,        -         •         -     25 

A  SCRIPTURE  MANUEL,  or  a  plain 
representation  of  the  ordinance  of 
Baptism.     By  Samuel  Wilson. 

Biographical    Sketch   of   the    Author. 

S.  H.  Cone,  -  .  .  . 
Preface,  ..... 
Script'ira  Manual. 


John  Asjilund, 
Samupl  Harris,    - 
.John  Gano, 
Lewis  Lunsford,  - 
Samuel  Sullman,  D.  D. 
William  Webber, 
Peter  Werden,     - 
John  Williams,     - 
Elijah  Baker, 
By    Rev.  j  Isaac  Hnckus, 
■     2.9  Robert  Carter, 

-  SOi  James  Chiles, 

-  30' Lam  jol  Co, -el, 


3S 

•  71 

-  74 
.     82 

•  84 

-  283 

-  284 

-  285 

-  286 

-  288 

-  290 

•  291 

-  291 


VI 


CONTENTS    OP     VOLUME    I. 


Elijah  Craig, 292 

Morgan  Edwards,         -         .         -         -         .  293 
Benjamin  Foster,  .         .        -         -         .  296 

Joseph  Cook, 297 

Daniel  Fristoe,     ------  301 

Oliver  Hart, 302 

Dutton  Lane,        ------  305 

James  Manning,  -         -         -         .         .  306 

Richard  Major, 307 

Daniel  Marshall, 308 

Eliakim  Marshall, 310 

Silas  Mercer, 311 

Joshua  Morse,     ------  312 

Joseph  Reese,      -..---  314 
Shubael  Stearns,  -         -         -         -         -  315 

Gardner  Thurston,        -         -         -         -         -  316 

Jeremiah  Walker,         .         -         -         .         .  319 
Saunders  Walker,         -         -         -         -         -  321 

John  Waller, 321 

A  HISTORY  OF  THE  BAPTISTS  IN 
NEW  ENGLAND,  from  1602  to  1804: 

CONTAINING  A  VIEW  OF  THEIR  PRINCIPLES 
AND  PRACTICE,  DECLENSIONS  AND  REVI- 
VALS, OPPRESSION  AND  LIBERTY:  WITH  A 
CONCISE  ACCOUNT  OF  THE  BAPTISTS  IN 
THE    SOUTHERN    PARTS  OF  AMERICA.      By 

Isaac  Backus.  A.  M.        -        -        -  89 
THE  WATERY  WAR:  or  a  poetical 

DESCRIPTION  OF  THE  EXISTING  CONTRO- 
VERSY BETWEEN  P5;D0BAPTISTS  AND  BAP- 
TISTS,   ON    THE    SUBJECTS    AND    MODE    OF 

BAPTISM.    By  John  of  .^non,      -     182 

THE  SCRIPTURE  GUIDE  TO  BAP- 
TISM :  OR,  A  FAITHFUL  CITATION  OF  ALL 
THE  PASSAGES  OF  THE  NEW  TESTAMENT 
WHICH  RELATE  TO  THIS  ORDINANCE  :  WITH 
THE  SACRED  TEXT  IMPARTIALLY  EXAM- 
INED, AND  THE  SENSE  SUPPORTED  BY 
NUMEROUS  EXTRACTS  FROM  THE  MOST 
EMINENT  AND  LEARNED  WRITERS  :  TO 
WHICH  IS  ADDED  A  SHORT  EXAMINATION 
OF    THE     RISE    AND    GROUNDS    OF    INFANT 

BAPTISM.    By  R.  Pengilly,    -       -  190 

CONVERSATIONS  BETWEEN  TWO 
LAYMEN  ON  STRICT  AND  MIX- 
ED   COMMUNION;    m   which    the 

PRINCIPAL  ARGUMENTS  IN  FAVOR  OF  THE 
LATTER  PRACTICE,  ARE  STATED,  AS  NEAR 
LY  as  POSSIBLE,  IN  THE  AVORDS  OF  ITS 
MOST  POWERFUL  ADVOCATE,  THE  REV. 
ROBERT  HALL.       By  J.  G.  FuLLER,     -    220 

P^DOBAPTISM  EXAMINED,  on  the 

PRINCIPLES,  CONCESSIONS,  AND  REASON- 
INGS   OF    THE    MOST    LEARNED    P^DOBAP- 

TI9T3.    By  Abraham  Booth. 


Preface, 


325 


PART   I. 


CHAPTER  I. 

Concerning  the  Nature,  Obligation,  and  Import- 
ance of  Positive  Institutions  in  Religion,    -  331 

CHAPTER  II. 

Concerning  the  Signification  of  the  Terms,  Bap- 
tize and  Baptism,     -----  345 

CHAPTER  IIL 

The  Design  of  Baptism  ;  or  the  Facts  and  Bless- 
ings represented  by  it,  both  in  regard  to  our 
Lord  and  his  Disciples,     -         -         -         -  373 

CHAPTER  IV. 

The  Practice  of  John  the  Baptist,  of  the  Apos- 
tles, and  of  the  Church  in  succeeding  Ages,  in 
regard  to  the  Manner  of  administering  the  Or- 
dinance of  Baptism,  .         -         -         -  393 

CHAPTER  V. 

The  present  Practice  of  the  Greek  and  Oriental 
Churches,  in  regard  to  the  Mode  of  Adminis- 
tration,              -         -  418 

CHAPTER  VL 

The  Design  of  Baptism  more  fully  expressed  by 
Immersion,  than  by  Pouring  or  Sprinkling,    419 

CHAPTER  VH. 

The  Reasons,  Rise,  and  Prevalence  of  Pouting,  or 
Sprinkling,  instead  of  Immersion,      -         -  422 

PART   II. 


CHAPTER  L 

Neither  Express  Precept,  nor  Plain  Example,  for 
Psedobaptism,  in  the  New  Testament,        -  439 

CHAPTER  11. 

No  Evidence  of  Ptedobaptijim,  before  the  latter 
end  of  the  Second,  or  the  beginning  of  the 
Third  Century, 463 

CHAPTER  III. 

The  high  Opinion  of  the  Fathers,  concerning  the 
Utility  of  Baptism,  and  the  Grounds  on  which 
they  proceeded  in  adnrinistering  that  Ordinance 
to  Infants,  when  Pffdobaptism  became  a  pre- 
vailing Practice, 479 

EXAMINATION  OF  Dr.  DWIGHT'S 
DISCOURSES  ON  BAPTISM,  con- 
tained IN  HIS  SYSTEM  OF  THEOLOGY  EX- 
PLAINED AND  DEFENDED.       By  F.  L.  Co.\, 

D.  D.  LL.  D.  -        -        -        -  491 


GENERAL 

VIEW  OF  BAPTISM: 


EMBRACING 


EXTRACTS   FROM    VARIOUS    AUTHORS; 


REMARKS  AND  OBSERVATIONS  ON  THE  MODE,  SUBJECTS, 
AND  HISTORY  OF  BAPTISM. 


BY  THOMAS  WESTLAKE. 


"  God  is  not  pleased  with  any  thing  in  worship,  which  is  not  his  own.      That  which  pleases  God 
inust  come  from  Gtod;  what  he  appoints  thathe  approves,  and  nothing  else." — GreejilUU,  on  Will-teorahip. 


PREFACE, 


This  Treatise  is  designed  for  the  use  of 
such  persons  as  may  not  have  leisur^  to 
turn  over  huge  volumes  of  Church  History, 
or  inclination  to  follow  polemic  writers 
through  the  dark  maze  of  controversy. 
Those  who  wish  further  to  pursue  the  sub 
ject,  will  be  amply  gratified  in  the  perusal  of 
the  various  authors  referred  to  in  this  pub 
-lication. 

N.  B.  A  Paedobaptist  lately  asserted,  in 
conversation  with  the  author,  "  That  bap- 
tism is  an  indifferent  thing ;  a  mere  trifle 
That  sprinkling  is  baptizing — That  infants 
are  the  subjects  of  baptism — That  baptism 
came  in  the  room  of  circumcision — That 
there  is  as  good  a  warrant  in  the  Bible 
for  sprinkling  infants,  as  there  is  for  admit- 
ting women  to  the  Lord's  table — That  all 
the  martyrs  were  Psedobaptists  ;  and,  that 
there  were  no  Baptists  in  the  world  till  they 
sprang  up  in  Germany,  a  few  years  since." 
These  assertions,  with  many  others  of  a 
similar  import,  gave  birth  to  this  plain  de- 
fence of  Scriptural  Baptism. 

Vol.  1.— a. 


CHAPTER     1. 

Baptism  is  a  Positive  Dicty. 

Moral  duties  arise  from  the  nature  of 
things ;  they  are  discoverable,  in  some  re- 
spects, by  the  light  of  reason  ;  and  they  are 
universally  and  immutably  binding.  Such, 
lor  instance,  is  the  great  duty  of  love  to  God. 
This  was  the  duty  of  Adam  before  he  fell; 
it  is  incumbent  upon  us  in  our  state  of  de- 
pravity ;  and  it  will  be  for  ever  obligatory 
on  all  intelligent  beings.  This  duty  which 
arises  Irom  the  fitness  there  is  in  things,  ap- 
proves itself  to  every  enlightened  mind: 
and  the  obligation  to  the  discharge  of  it  can 
never  be  superseded.  But  the  duty  of  bap- 
tism does  not  necessarily  arise  from  the  na- 
ture of  things:  reason  in  its  most  perfect 
state,  could  not  discover  its  propriety ;  it  is 
not  incumbent  upon  all  men ;  and  there 
was  a  time  when  it  was  not  upon  any,  be- 
cause it  was  not  then  instituted.  It  is  from 
the  Sovereign  will  of  the  Great  Headofttie 
Church,  that  baptism  derives  all  its  autho- 
rity ;  and  tliis  Sovereign  will  is  expressed 
in  positive  commands.  Were  it  not,  we 
could  not  possibly  be  acquainted  with  it:  for 
that  which  solely  depends  on  the  good  plea- 
sure of  his  will,  cannot  be  known  unless  re- 


GENERAL    VIEW    OF    BAPTISM. 


vealed.     That  which  is  duty,  merely  be-  thing, 
cause  the  Supreme  Legislator  requires  it,  thing, 
must  be  commanded.     ,See  Dare's  Aiimoer 
to  Edwards. 

It  hath  been  said,  "  That,  as  baptism  is 
not  a  moral  duly,  it  is  only  an  indirt'erent 
thing — a  mere  trifle."  Such  assertions  are 
awfully  ])rofane.  "  To  suppose  it  an  indif- 
ferent thing  is  to  degrade  the  Author  of  it, 
the  Lord  of  glory  as  an  indifferent  person. 
If  baptism  be  a  trijle,  the  blessed  Jesus  who 
observed  and  enjoined  it  is  a  triflcr.  All 
duties  derive  their  importance,  in  one  view, 
from  the  authority  and  dignity  of  him  who 
appointed  them.  To  diminish  the  impor- 
tance of  a  duty,  is,  so  far,  to  degrade  him 
who  made  it  a  duty.  If  the  least  command  of 
parents,  or  masters  of  families  be  treated 
with  indifference,  the  slight  terminates  on 
the  parents  or  masters  themselves.  Shall 
Jesus  be  thus  slighted  ?     God  forbid  !" 

Some  have  said,  "It  would  be  a  sin  in  them 
to  be  baptized."  Why?  Because  they 
have  (as  they  say)  been  baptized  with,  or 
received  the  Holy  Ghost.  The  Apostle 
Peter  thought  otherwise :  "  Can  any  man 
(says  he)  forbid  water,  that  these  should 
not  be  baptized,  which  have  received  the 
Holy  Ghost,  as  well  as  we  ?  And  he  com- 
manded them  to  be  baptized  in  the  name 
of  the  Lord."  Acts  x.  47.  The  venerable 
John  Wickliff  was,  in  this  instance,  of  the 
same  opinion  with  the  Apostle  Peter:  "Per- 
sons (says  he)  are  first  to  be  baptized  in 
the  blood  of  Christ,  before  they  are  bapti- 
zed in  water ;  without  which,  their  baptism 
in  water  profits  not .  .  .  Believers  after  the 
example  of  Christ,  should  be  baptized  in 
pure  water  .  .  .  It  is  not  lawful  for  believers 
though  they  have  received  the  baptism  of 
the  Spirit,  to  omit  the  baptism  of  water ;  but 
that  as  opportunity  and  circumstances  may 
concur,  it  is  necessary  to  receive  it." — Dan- 
rera,  on  Bap.*  p.  282. 

Those  of  God's  called  people,  who  live  in 
the  neglect  of  this  ordinance,  would  do  well  to 
remember,  that  baptism  is  enjoined  by  the 
same  authority,  by  which  other  duties  are 
enjoined.  It  is,  therefore,  in  this  respect, 
of  equal  importance  with  all  other  duties. 
The  same  divine  Oracle  that  says  "  Pray 
without  ceasing — Do  this  in  remem.brance 
of  me,"  says  also,  "  Repent  and  be  baptized 
— Arise  and  be  baptized."  The  blessed 
Redeemer  is  still  saying  to  all  those  who 
slight  any  of  his  commands,  "  Why  call  ye 
me  Lord,  Lord,  and  do  not  the  things  which 
I  say  ?  .  .  Ye  are  my  friends  if  ye  do  what 
soever  I  command  you  ...  If  ye  love  me 
keep  my  commandments."  Surely,  if  our 
adorable  Lord  be  worthy  of  regard  in  any 


he  ought  to  be  regarded  in  every 


CHAPTER    II. 

On  the  Meaning  of  the  words  Baptize, 
and  Baptism. 


*  Mn.  Danvers,  and  the  various  other  authors 
mentioned  in  this  Treatise,  have  produced  ample 
authorities  for  all  the  Historic  Sketches  here  recited, 
to  whom  for  brevity's  sake,  the  reader  is  referred. 


Robinson  :  "  Whether  John  the  Baptist 
and  the  Apostles  of  our  blessed  Lord,  bap- 
tized by  pouring  on  water,  or  by  bathing 
in  water,  is  to  be  determined  cWefly,  though 
not  wholly,  by  ascertaining    the  precise 
meaning  of  the  word  Baptize.     A  linguist 
determines  himself,  by  his  own  knowledge 
of  the   Greek  language,  and  an  illiterate 
man  by  the  best  evidence  he  can  obtain 
from  the  testimony  of  others.     To  the  lat- 
ter it  is  sufficient  to  observe,  that  the  word 
is  confessedly  Greek,  that  native  Greeks 
must  understand  their  own  language  better 
than  foreigners,  and  that  they  have  always 
understood  the  word  baptism  to  signify  dip- 
ping; and  therefore,  from  their  first  embra- 
cing of  Christianity  to  this  day,  they  have 
always  baptized  by  immersion.     This  is  an 
authority  tor  the  meaning  of  the  word  bap- 
tize, infinitely  preferable  to  that  of  Euro- 
pean lexicographers  ;  so  that  a  man,  who 
is  obliged  to  trust  to  human  testimony,  and 
who  baptizes  by  immersion,  because  the 
Greeks  do,  uriderstands  a  Greek  word  ex- 
actly as  the  Greeks  themselves  understand 
it ;  and  in  this  case,  the  Greeks  are  unex- 
ceptionable guides ;   and  their  practice  is, 
in  this  instance,  safe  ground  of  action." — 
Hist,  of  Bap.  p.  5. 

"  Greatly  as  the  Greeks  were  divided  in 
speculative  opinions,  and  numerous  as  the 
congregations  were,  which  dissented  from 
the  established  church,  it  is  remarkable,  and 
may  serve  to  confirm  the  meaning  of  the 
word  baptize,  that  there  is  not  the  shadow 
of  a  dispute,  in  all  their  history,  in  favor  of 
sprinkling.  Because  they  were  Greeks, 
they  all  thought  to  baptize  was  to  bap- 
tize ;  that  is,  to  dip  was  to  dip  ...  .  The 
bulk  of  the  dissenters  among  them,  have 
always  baptized  by  immersion,  and  never 
baptized  any  but  on  their  own  profession  of 
faith." — Researches.,  p.  92. 

"  Baptize  is  a  dyer's  word,  and  signifies 
to  dip,  so  as  to  color.  Mahommed  in  the 
Koran,  calls  baptism  divine  dying ;  or  the 
tinging  of  God.  A  celebrated  orientalist 
says,  Mohommed  made  use  of  this  com- 
pound term  for  baptism,  because  in  his  time 
Christians  administered  baptism,  as  dyer's 
tinge,  by  immersion,  and  not  as  now  (in  the 
west)  by  aspersion."— JH^isZ  of  Bap.  p.  6. 

German  Testament;  Matt.m.  1:  "In 
those  days  came  Johannes  Der  Taifer;^^ 
John  the  dipper.— The  same  text  in  Dutch  : 


GENERAL    VIEW    OF    BAPTISM, 


"  In  those  days  came  Johannes  En  Dooperf 
John  the  dipper. 

T  he  Syrians,  the  Armenians,  the  Persians, 
and  all  Eastern  Christians  have  understood 
the  Greek  word  baptism  to  signify  dipping, 
and  agreeably  to  their  own  versions,  they 
all,  and  always  administer  immersion  as 
baptism. 

C.  BuLEELY :  "  As  to  the  formal  and  ex- 
act nature  of  the  action  or  outward  solem- 
nity itself,  it  plainly  appears  to  consist  in 
immersing  or  plunging  the  whole  body  un- 
der water.  This,  as  it  stands  opposed  both 
to  sprinkling  and  pouring  according  to  all 
the  observations,  that  I  have  had  an  oppor- 
tunity of  making,  appears  to  be  the  proper 
and  distinct,  the  constant  and  invariable 
meaning  of  the  word  in  its  original  Greek." 
Eco7i.  of  the  Gas.  p.  481. 

BossuET :  ''To  baptize  signifies  to  plunge, 
as  is  granted  by  all  the  world."    p. 

Salmasius  :  Baptism,  is  immersion:  and 
was  administered  in  ancient  times,  accord- 
ing to  the  force  and  meaning  of  the  word. 
Now  it  is  only  rantism,  or  sprinkling :  not 
immersion,  or  dipping."    p 

H.  Clignetius  :  "  Baptism  is  so  called 
from  immersion,  or  plunging  into ;  because 
in  the  primitive  times  those  that  were  bap- 
tized were  entirely  immersed  in  the  water." 

P- 

Stapferus:  "By  Baptism  we  under- 
stand that  rite  of  the  New  Testament  church 
commanded  by  Christ,  in  wliich  believers, 
by  being  immersed  in  water,  testify  their 
communion  with  the  church."    p. 

DioDATi:  Baptized:  viz.  plunged  in  wa- 
ter— In  Baptism,  being  dipped  in  water 
according  to  the  ancient  ceremony,  it  is  a 
sacred  figure  unto  us,  that,  sin  ought  to  be 
drowned  in  us  by  God's  Spirit."    p. 

Selden  :  "  In  England,  of  late  years,  I 
ever  thought  the  parson  baptized  his  own 
fingers,  rather  than  the  child."    p. 

Zepperds  :  "  If  we  consider  the  proper 
meaning  of  the  term,  the  word  baptism  sig- 
nifies plunging  into  water,  or  the  very  act 
of  dipping  and  washing.  It  appears  there- 
fore, trom  the  very  signification  and  etymo- 
logy of  the  lerm,  which  was  the  custom  of 
administering  baptism  in  the  beginning; 
whereas  we  now,  for  baptism,  rather  have 
rantism,  or  sprinkling."    p. 

Pool's  Continuators  :  "  To  be  bapti- 
zed, is  to  be  dipped  in  water ;  metaphori- 
cally to  be  plunged  in  affliction."    p. 

WiTsius:  "  It  cannot  be  denied,  that  the 
native  signification  of  the  word  baptize  is 
to  plunge  or  to  dip."     p. 

Bailey:  "Baptism,  in  strictness  of  speech, 
is  that  kind  of  washing,  which  consists  in 
dipping :  and  when  applied  to  the  Christian 
institution,  so  called,  it  was  used  by  thepri- 


p.  Means  Pwdobaptist. 


mitive  Christians  in  no  other  sense  than  that 
of  dipping ;  as  the  learned  Grotius  and  Cas- 
saubon  well  observe."    p. 

Venema  :  "  The  word  baptize,  is  no 
where  used  in  the  Scripture  for  sprinkling." 

P- 

G.  Whitehead  :  "  Sprinkling  infants,  I 
deny  to  be  baptism,  either  in  a  proper  or  a 
scriptural  sense.  For  sprinkling  is  rantism, 
and  not  baptism." 

T.  Lawson  :  "  Such  as  rantize,  or  sprin- 
kle infants,  have  no  command  from  Christ, 
nor  example  among  the  apostles,  nor  the 
first  primitive  Christians,  for  so  doing  .  .  . 
The  ceremony  of  John's  ministration,  ac- 
cording to  divine  institution,  was  by  dip- 
ping, plunging,  or  overwhelming  their  bo- 
dies in  water,  as  Scapula  and  Stephens, 
two  great  masters  in  the  Greek  tongue,  tes- 
tily— as  for  sprinkling,  the  Greeks  call  it 
rantismos,  which  I  render  rantism:  for  'tis 
as  proper  to  call  sprinkling  rantism,  as  to 
call  dipping  baptism.  This  linguists  can- 
not be  ignorant  of,  that  sprinkling  and  dip- 
ping are  expressed  by  several  words,  both 
in  Latin,  Greek,  and  Hebrew.  'Tis  very 
evident,  if  sprinkling  had  been  of  divine 
institution,  the  Greeks  had  their  rantismos  j 
but  as  dipping  was  the  institution,  they  used 
haptisraos:  so  maintained  tlie  purity  and 
propriety  of  the  language  ...  To  sprinkle 
young  or  old,  and  call  it  baptism,  is  very 
incongruous  ;  yea,  as  improper  as  to  call  a 
horse,  a  cow ;  for  baptism  signifies  dipping. 
However,  rantism  had  entered  into,  and 
among  the  professors  of  Christianity ;  and 
to  gain  the  more  acceptance,  'tis  called  bap- 
tism."—  Quakers,  as  quoted  by  Mr.  Booth, 
in  Pcedobap.  Examined. 

"  The  antiquity  of  immersion  as  baptism, 
is  fixed  upon  too  firm  a  basis  to  be  removed, 
as  may  be  shown  from  the  consent  and  tes- 
timony of  the  most  approved  ancient  and 
modern  writers." — Hist,  of  Religion,  vol.  \y. 
p.  194. 


Of  the  Places  where  Baptism  was  Wont 
to  be  Administered. 

John  baptized  in  the  river  Jordan  :  Matt, 
iii.  6.  Do  persons  use  to  sprinkle  others  in 
a  river?  would  a  man  appear  wise  who 
went  into  a  river  to  sprinkle  another?  Can 
we  think  that  John  would  act  so  imprudent- 
ly? But  if  he  immersed  the  people,  all  is 
clear,  wise,  and  natural. — Our  adorable 
Redeemer  was  baptized  in  the  same  famous 
river.  Matt.  iii.  13 — 17.  Would  he  be  sprin- 
kled ma.  river?  If  lie  were  immersed,  a 
river  was  quite  convetient,  and  proper  for 
the  purpose.  But  if  he  were  sprinkled,  we 
should  think  it  would  have  been  performed 
in  any  place ;  in  a  parlor,  a  kitchen,  a  syn- 


GENERAL    VIEW    OF    BAPTISM. 


agogue,  the  temple,  any  where  rather  than 
in  a  river.  Common  sense,  and  all  history 
will  confirm  this.  I  think  no  man  can  pro- 
duce an  instance  from  any  history,  of  peo- 
ple going  into  a  river  to  be  sprinkled.  John 
was  baptizing  in  Enon,  becmise  there  teas 
'much  water  there :  John  iii.  23.  Observe 
the  reason  ;  because  there  was  much  water 
there.  Is  this  reason  satisfactory  if  he  sprin- 
kled the  people?  Would  that  require  much 
water?  Would  not  one  small  rivulet  be 
sufficient?  But  the  reason  is  a  good  one, 
if  he  immersed  the  people.  He  then  want- 
ed much  water.  There  was  much  water  at 
Enon,  and  therefore  he  baptized  at  that 
place.*  As  Philip  and  the  Eunuch  went 
on  their  way  they  came  to  a  certain  water. 
And  he  commanded  the  chariot  to  stand 
still ;  and  they  went  both  down  into  the 
water ;  both  Philip  and  the  Eunuch ;  and 
he  baptized  him.      And  when  they  were 

COME    UP    OUT    OF    TKE    WATER,  thc  Spirit  of 

the  Lord  caught  away  Philip :  Acts,  viii. 
26 — 39.  Here  a  plain  reader  will  ask  as 
before,  Why  did  they  both  go  down  into 
the  water  ?  Was  it  prudent  if  the  Eunuch 
was  only  sprinkled  ?  Would  two  wise  men 
go  into  the  water  for  such  a  purpose  ?  If 
sprinkling  were  baptism,  would  not  Philip 
have  sprinkled  the  Eunuch  ?  And  can  we 
suppose,  that,  in  these  circumstances,  Phi- 
lip would  have  gone  into  the  water  to  have 
done  this?    See  Taylor,  on  Bap. 


Of  Metaphorical  Baptism. 

1  Cor.  X.  1,  2.  "All  our  fathers  were  un- 
der the  cloud,  and  all  passed  through  the 
sea  ;  and  were  all  baptized  unto  Moses  in 
the  cloud  and  in  the  sea."  The  Apostle 
refers  to  the  state  ot  the  Israelites,  Exod. 
xiv.  21,  22.  A  bright  cloud  was  over  them. 
The  sea  became  dry  land ;  and  they  went 
into  the  midst  of  it  on  dry  ground.  The 
waters  were  a  wall  to  them  on  both  sides. 
In  this  situation,  they  surrendered  them- 
selves to  the  direction  of  Moses,  who,  by 
divine  appointment,  was  engaged  to  con- 
tact them  to  the  promised  land  :  Moses  was 

*  Some  PaedobaptiBts  observe,  that  this  passage 
should  be  translated  "  Many  waters  ;  that  is,  say 
they,  many  purling  r'iWi.— Many  waters,  is,  no 
doubt,  a  literal  translation  of  the  original  words  ; 
and  they  are  thus  rendered  with  great  beauty  in 
Revel,  xix,  8  ;  "  I  hoard,  as  it  were,  the  voice  of  a 
great  multitude,  and  as  the  voice  of  m^ny  waters, 
and  as  the  voice  of  mighty  thunderings,"  &c.  But 
if  tliese  many  waters  were  merely  little  tinkling 
streams,  nnd  not  the  rushing  of  a  mighty  confluence 
of  waters,  what  a  preposterous  association  in  this 
comparison!  and  what  a  ridiculous  introduction  of 
them  in  company  with  the  voice  of  a  great  muUi- 
tiide,  and  the  tremendous  roar  of  the  artillery  of 
fi^aveM ! ! 


an  eminent  type  of  Christ,  as  a  prophet  and 
lawgiver.  Acts  iii.  22,  23.  And  as  the  peo- 
ple surrendered  themselves  to  the  conduct 
of  Moses,  so  a  believer,  in  the  ordinance  of 
baptism,  humbly  surrendered  himself  to 
Christ,  as  the  Saviour,  Lawgiver,  and  Head 
of  the  Church,  to  be  conducted  by  him  to 
the  Canaan  above.  Consider  the  situation 
of  the  Israelites.  They  were  in  the  midst 
of  the  sea ;  and  the  cloud  over  them.  Thua 
they  resemble  a  person  immersed  or  covered 
in  the  water,  when  he  is  baptized. 

1  Pet.  iii.  20,  22.  "  The  long-suffering  of 
God  waited  in  the  days  of  Noah,  while  the 
ark  was  preparing :  wherein  a  few,  that  is, 
eight  souls  were  saved  by  water.  The  like 
figure  whereunto  even  baptism  doth  also  now 
save  us,  (not  the  putting  away  of  the  filth  of 
the  flesh,  but  the  answer  of  a  good  con- 
science towards  God,)  by  the  "resurrection 
of  Jesus  Christ."  The  ark  was  God's  ordi- 
nance, and  not  a  man's  invention;  so  ia 
baptism,  it  is  from  heaven,  and  not  of  men. 
The  ark  while  it  was  preparing,  was  the 
scorn  and  derision  of  men  ;  so  is  baptism  ; 
it  was  rejected  by  the  Scribes  and  Phari- 
sees, as  it  still  is  by  multitudes.  The  ark, 
when  Noah  and  his  family  were  shut  up  in 
it  by  God,  represented  a  burial ;  and  their 
coming  out  of  it  was  a  figure  of  the  resur- 
rection. Just  svich  a  figure  is  baptism,  both 
of  the  resurrection  from  the  dead,  and  of 
the  resurrection  of  saints  to  walk  in  neAvnesa 
of  life.  Those  who  were  baptized  in  the 
apostles'  days,  did  not  attend  to  that  ordi- 
nance in  order  to  put  away  the  filth  of  the 
flesh,  as  many  Paedobaptists  have  errone- 
ously asserted ;  but  to  answer  a  good  con- 
science towards  God.  And  here,  by  the 
way,  it  may  not  be  improper  to  remark, 
that  as  infants  could  not  attend  to  baptism, 
in  order  to  answer  a  good  conscience  to- 
wards God,  of  course,  infants  in  the  Apos- 
tles days,  were  not  baptized. 

jRom.  vi.  4 ;  Col.  ii.  12.  "  Buried  with 
Christ  in  baptism."  It  is  generally  allowed, 
that  the  Apostle  here  alludes  to  the  manner 
of  baptizing  by  immersion.  Nor  is  it  easy, 
in  any  other  way,  to  account  for  the  expres- 
sion. That  immersion  resembles  a  burial, 
none  will  deny  ;  but  will  this  be  asserted  of 
sprinkling  ?  If  not,  the  apostle  cannot  here 
allude  to  sprinkling.  Consequently,  not 
sprinkling,  but  immersion  is  Christian  bap- 
tism.* 

"I  have  (says  the  blessed  Redeemer)  a 
baptism  to  oe  baptized  with,  and  how  am 
I  straitened  till  it  be  accomplished  !"  Luke 
xii.  50.  Now  what  could  he  mean  by  this  ? 
Did  he  mean  that  sufierinofs  were  to  be 


*  Bishop  Hoadi.y.  "  If  baptism  had  beentijeii 
(in  the  first  days)  performed,  as  it  is  now  among 
us,  (the  PaRdobaptists,)  we  should  never  have  so 
much  as  heard  of  this  form  of  expression,  oi  dying 
and  arising  again,  in  this  rite," 


GENERAL    VIEW    OF    BAPTISM 


sprinkled,  or  poured  out  partially  upon  him  ? 
That  would  lead  to  the  notion  that  they 
were  comparatively  few  and  small.  Is  it 
not  more  reasonable  and  more  emphatic  to 
think  our  Lord  meant,  that  he  was  to  be 
overwhelmed  in  distress?  In  common  lan- 
guage, afflicted  persons  are  sometimes 
figuratively  spoken  of  as  in  deep  affliction. 
and  over  head-and-ears  in  troribie,  or  in 
debt.  Thus  also  was  Christ  plunged  into 
sorrow ;  and  thus  he  speaks  of  himself  by 
the  Spirit  of  prophecy.  "  I  am  come  into 
deep  waters,  where  the  floods  overflow  me." 
Ps.  92.  2.  O  !  how  was  he  overwhelmed 
in  affliction,  when  he  said,  "  My  soul  is  ex- 
ceeding sorrowful,  even  unto  death  ;"  when 
he  sweat,  as  it  were,  great  drops  of  blood, 
falling  from  him  to  the  ground :  and  when 
he  cried  out  with  a  loud  voice,  "  My  God, 
my  God,  why  hast  thou  forsaken  me  ?"  His 
former  baptism  in  water  was  an  emblem  of 
these  sufferings :  And  to  signify  his  belief 
of  them,  the  baptized  person,  being  plung- 
ed in  water,  reasons  thus  with  himself; 
"  This  is  cool  and  refreshing  water ;  but  I 
have  deserved  everlasting  fire ;  instead  of 
being  baptized  in  water,  why  am  I  not  over- 
whelmed in  the  tormenting  lake  1  Because 
Jesus  my  Lord  Avaded  through  the  depths 
of  divine  wrath,  that  he  might  bring  to  me 
salvation.  I  was  sinking  lower  and  lower 
into  guilt ;  but  such  was  his  love  to  my  soul, 
that  he  plunged  himself  into  the  abyss  of 
xTiisery,  to  snatch  me  as  a  brand  out  of 
the  fire.  Blessed  be  God  for  his  unspeak- 
able gift* 

Baptism  of  the  Holy  Spirit. 

Cassaubon  :  "  To  baptize,  is  to  immerse 
— and  in  this  sense  the  Apostles  are  truly 
said  to  be  baptized  ;  for  the  house  in  which 
this  was  done  was  filled  with  the  Holy 
Ghost,  so  that  the  Apostles  seemed  to  be 
plunged  into  it  as  into  a  fish  pool."* 

Leigh  :  "  Baptize  ;  that  is,  drown  you 
all  over — dip  you  into  the  ocean  of  his 
grace ;  opposite  to  the  sprinkling  which 
was  in  the  law."* 

Abp.  Tillgtson:  "It  (the  sound  from 
heaven.  Acts  ii.  2.]  filled  all  the  house. 
This  is  that  which  our  Saviour  calls  "  bap- 
tizing with  the  Holy  Ghost."  So  that  they 
who  sat  in  the  house  were,  as  it  were,  im- 
mersed in  the  Holy  Ghost,  as  they  who 
were  buried  with  water,  which  is  the  pro- 
per notion  of  baptism."*  *Jn  Booth^s  Reply 
to  Williams. 

"  Thus  modern  pEedobaptists,  who  prac- 
tised sprinkling.  Let  us  now  hear  one  of 
the  ancients,  who  wrote  in  the  Greek  lan- 


•  Dr.  Campbell  (tho' a  paedobaptist)  in  his  Translation 
of  the  four  Evangelists  renders  I.ukexii.  50;  "I  have  an 
immersion  to  undergo,  and  how  airi  I  pained  till  it  be  ac- 
complished." 


guage,  and  practised  immersion.  Cyril  of 
Jerusalem,  who  lived  in  the  fourth  century, 
speaks  in  the  following  manner.  "  As  he 
who  is  plunged  in  Avater  and  baptized,  is 
encompassed  by  the  water  on  every  side  ; 
so  are  they  that  are  wholly  baptized  by  the 
Spirit.  There  [under  the  Mosaic  econo- 
my] the  servants  of  God  were  partakers  of 
the  Holy  Spirit;  but  here  they  were  per- 
fectly baptized,  or  immersed,  of  him."* 
*In  Booth^s  Reply  to  Williams. 

Grotius  :  "  That  this  rite  [baptism]  was 
wont  to  be  performed  by  immersion,  and 
not  by  perfusion,  appears  both  from  the  pro- 
priety of  the  word,  and  the  place  chosen 
for  its  administration,  and  the  many  allu- 
sions of  the  Apostles,  which  cannot  be  re- 
ferred to  sprinkling."  StennetVs  Ans.  to 
Rns. 

Now  let  the  honest  reader  judge,  whether 
an  immersion  iii  water,  is  the  ti-ue  import 
of  the  word  baptism ;  or,  whether  sprinkling 
with  water  be  the  genuine  sense  of  the 
Avord  baptize. 


CHAPTER    III. 

The  design  of  Baptism  ;  or,  the  Blessings 
represented  by  it. 

Chrvsostom:  "To  be  baptized  and 
plunged  into  the  water,  and  then  to  emerge 
or  rise  out  of  it  again,  is  a  symbol  of  our  de- 
scent into  the  grave  and  of  our  ascent  out 
of  it.  And  therefore  Paul  calls  baptism  a 
burial,  Avhen  he  says,  Ave  are  therefore 
buried  with  him  by  baptism  into  death." 
In  Stennelf's  Ans.  to  Russen. 

W.  Tyndale  :  "  The  plunging  into  the 
Avater  signifieth  that  we  die  and  are  buried 
Avith  Christ  as  concerning  the  old  life  of  sin 
Avhich  is  in  Adam.  And  the  pulling  out 
again  signifieth  that  avc  rise  again  with 
Christ  in  a  ncAv  life. 

Abp.  Craxmer  :  "  The  dipping  into  the 
Avater  doth  betoken,  that  the  old  Adam, 
with  all  his  sin  and  evil  lusts  ought  to  be 
droAvned  and  killed  by  daily  contrition  and 
repentence."     Hist,  of  Bap.  p.  443. 

Scudder:  "Baptism  doth  lively  repre- 
sent the  death,  burial,  and  resurrection  of 
Christ,  together  Avith  your  crucifying  the 
affections  and  lust ;  being  dead  and  buried 
Avith  him  unto  sin,  and  rising  Avith  him 
to  ncAvness  of  life,  and  to  hope  of  glory." 

PicTEUS  :  "  That  immersion  into,  and 
emersion  out  of  the  Avater,  practised  by  the 
ancients,  signify  the  death  of  the  old,  and 
the  resurrection  of  the  ncAv  man." 

Peter  Martyr:  "As  Christ,  by  bap- 
tism, hath  draAvn  us  Avith  him  into  his  death 
and  burial ;  so  he  hath  draA\'n  us  out  unto 
life.    This  doth  the  dipping  into  the  waters, 


GENERAL    VIEW    OF    BAPTISM. 


signify,  when 


and  the  issuing  I'orth  again 
we  are  baptized." 

Bp.  Nicholson:  "  The  ancient  manner 
in  baptism,  and  putting  the  person  baptized 
under  the  water,  and  then  taking  him  out 
again,  did  well  set  forth  these  two  acts  ; 
the  first  his  dying,  the  second  his  rising 
again. — Into  the  grave  with  Christ,  we 
went  not,  for  our  bodies  went  not,  nor 
could  be  buried  with  his ;  but  in  our  bap- 
tism, by  a  kind  of  analogy  or  resemblance, 
while  our  bodies  are  under  the  water,  we 
may  be  said  to  be  buried  with  him." 

Manton  :  "  The  putting  the  baptized 
person  into  the  water,  denoteth  and  pro- 
claimeth  the  burial  of  Christ,  and  we  by  sub- 
mitting to  it  are  baptized  with  him  or  pro- 
fess to  be  dead  (o  sin;  for  none  but  the 
dead  are  buried.  So  that  it  signifieth 
Christ's  death  for  sin,  and  our  dying  unto 
sin." 

Bengelius  :  "He  that  is  baptized  puts  on 
Christ,  the  second  Adam ;  he  is  baptized, 
I  say  into  a  whole  Christ,  and  therefore 
also  into  his  death  :  and  it  is  like  as  if,  that 
very  moment,  Christ  suffered,  died,  and 
was  "buried  for  such  a  man ;  and  such 
a  man  suffered,  died,  and  was  buried  with 
Christ." 

S.  Clark:  "  We  are  buried  with  Christ, 
(^c.  In  the  primitive  times,  the  manner  of 
babtizing  was  by  immersion,  or  dipping  the 
whole  body  into  the  water.  And  this  man- 
ner of  doing  it,  was  a  very  significant  em- 
blem of  the  dying  and  rising  again,  referred 
to  by  St.  Paul,  in  Rom.  vi.  4." 

T.  Goodwin  :  "  The  eminent  thing  sig- 
nified and  represented  in  baptism,  is  not 
simply  the  blood  of  Christ,  as  it  washeth 
us  tromsin:  but  there  is  a  further  repre- 
sentation tiierein  of  Christ's  death,  burial 
and  resurrection,  in  the  baptized's  being 
first  buried  under  water,  and  then  rising 
out  of  it ;  and  this  is  not  in  a  bare  conform- 
ity unto  Christ,  but  in  a  representation  of 
communion  with  Christ,  in  his  death  and 
resurrection.  Therefore  it  is  said,  we  are 
buried  with  him  in  baptism  ;  and,  wherein 
you  are  risen  with  him.''- 

AuGusTiN  :  "  If  sacraments  carry  no  re- 
semblance of  the  things  wherof  they  are 
sacraments,  they  arc  no  sacraments  at  all." 
Mastricht:  "Similitude  and  analogy, 
between  the  sign  and  the  things  signified, 
and  necessarily  supposed  in  every  sacra- 
ment." 

"  These  learned  authors  are  almost  unan- 
imous in  considering  baptism  as  principally 
intended,  by  the  great  Legislator,  to  repre 
sent  the  death  burial,  and  resurrection  of 
Christ ;  the  communion  his  people  have 
with  him  in  those  momentous  facts ;  and 
their  interest  in  the  blessings  thence  result- 
ing. To  confirm  and  illustrate  which,  they 
agree  in  applying  the  declarations  of  Paul, 


recorded  in  Rom.  vi.  4 ;  and  Col.  ii.  12 : 
Therefore  we  are  buried  with  him  by  bap- 
tism into  death:  that  like  as  Christ  was 
raised  up  from  the  dead  by  the  glory  of  his 
father,  even  so  we  also  should  walk  in  new- 
ness of  life.  Buried  with  him  in  baptism, 
wherein  also  you  are  risen  with  him  through 
the  faith  of  the  operation  of  God,  who  hath 
raised  him  from  the  dead. — Now  if  such  be 
the  chief  design  of  the  ordinance  ;  if  these 
passages  of  holy  writ  be  pertinently  applied; 
and  if  there  be  any  correspondence  between 
the  sign  and  the  things  that  are  signified  by 
it ;  immersion  must  be  the  mode  of  admin- 
istration. In  Booth's  Padobaptism  exam,- 
ined. 


CHAPTER   IV. 

The  design  of  Baptis-m  more  fidly  ex- 
pressed by  Immersion,  than  by  Sprinkling: 

Mastricht:  "Immersion — was  used  by 
the  Apostles  and  primitive  churches,  be- 
cause it  is  not  only  more  agreeable  in  warm 
countries,  but  also  more  significant." 

Cave  :  "  The  party  to  be  baptized  was 
wholly  immersed,  or  put  under  water; 
whereby  they  did  more  notably  and  signifi- 
cantly express,  the  three  great  ends  and 
effects  of  baptism." 

Alstedius  :  "  The  rite  of  immersion, 
which  is  intimated  by  the  very  word  bap- 
tism, certainly  bears  a  greater  analogy  to 
the  thing  signified." 

PicTETUS :  "  It  was  usual  in  ancient 
times  for  the  whole  body  to  be  immersed 
in  water — and  it  must  be  confessed  that 
such  a  rite  most  happily  represented  that 
grace  by  which  our  sins  are  as  it  were 
drowned,  and  we  raised  again  from  the 
abyss  of  sin." 

WiTsius  :  "  It  must  not  be  dissembled, 
that  there  is  in  immersion  a  greater  fruit- 
fulness  of  signification,  and  a  more  perfect 
correspondence  between  the  sign  and  the 
thing  signified;  as  we  shall  show,  when 
we  come  to  that  part  of  our  subject." 

M.  Moru.s  :  "  Baptism  was  formerly 
celebrated  by  plunging  the  whole  body  in 
vva^ar,  and  not  by  casting  a  few  drops  of 
water  on  the  forehead ;  that  representing 
death  and  the  resurrection  much  better 
than  this."     In  Pcedobap.  E.ramined. 

Being  taught,  therefore,  by  these  learned 
ppedobaptists,  that  the  radical  idea  of  the 
term  baptism— the  chief  design  of  the  ordi- 
nance— the  apostolic  example — and  the 
emphasis  of  signification,  are  all  in  favor  of 
immersion,  we  must  stand  acquitted  of 
blame,  in  the  judgment  of  all  impartial  men, 
and  our  conduct  appear  worthy  of  imitation 
whilst  we  strenuously  adhere  to  the  practice 


GENERAL    VIEW    OF    BAPTISM. 


of  it  in  all  our  admiiiistraiions  of  that  holy 
rite. 


CHAPTER   V. 

The  Practice  of  John  the  Baptist^  of  the 
Apostles,  and  of  the  Church  in  succeed- 
ing ages,  in  regard  to  the  Man- 
ner of  administering  the 
ordinance  of  Baptism. 

MosHEiM,  speaking  of  the  disciples  of 
John  the  Baptist,  says,  "  they  were  initiated 
into  the  kingdom  of  the  Redeemer  hy  the 
ceremony  o^  immersion,  or  Baptism."  Ec- 
cles.  Hist.  Cent.  1.     Part  I.  Cha,p.  3. 

In  another  place  he  says.  "  The  sacra- 
ment of  baptism  was  administered  in  this 
[the  first]  century  without  the  bublic  as- 
semblies, in  places  appointed  and  prepared 
for  that  purpose,  and  was  performed  by 
immersion  of  the  whole  body  in  the  bap- 
tismal font."     Cent.  1.  Part   II.  Chap.  4. 

Confession  op  Helvetia:  "Baptism 
was  instituted  and  consecrated  by  God: 
and  the  first  that  baptized  was  John,  who 
dipped  Christ  in  the  water  in  Jordan." 

Magdeburg  Centuriators  :  "  The  Son 
of  God  was  dipped  in  the  water  of  Jordan, 
by  the  hand  of  John  the  Baptist."  In  Poi- 
dobaptism  Examined. 

Dr.  Gregory  :  "  The  initiatory  rite  of 
baptism  was  [in  the  first  century]  publicly 
performed,  by  immersing  the  whole  body, 
&c."     Hist,  of  the  Church,  vol.  l.p.  53. 

Dutch  Testament:  '■^  Mat.  3.  5.  6: 
"Then  went  out  to  him  Jerusalem,  and  all 
Judea,  &c.  and  were  gedopt  in  de  Jordaen  ; 
and  were  dipped  in  the  Jordan. — Acts  viii. 
8 :  and  they  went  down  both  into  the  water, 
both  Philip  and  the  Eunuch  ende  hy  doopte 
hem;  and  he  dipped  him. — Acts  ix.  18 
and  lie  received  sight  forthwith,  e7ide  stout 
op,  ende  wert  gedoopt ;  and  stood  up,  and 
was  dipped." 

WoLFius  :  "  That  baptismal  immersion 
was  practised  in  the  first  ages  of  the  Chris 
tian  church,  many  have  shown  from  the 
writings  of  the  ancients — Some  learned 
christians  therefore  have  judged,  that  the 
same  rite  of  immersion  should  be  recalled 
into  practice  at  this  day,  lest  the  mystical 
signification  of  the  ordinance  should  be 
lost."     p. 

Chambers:  "In  the  primitive  times  this 
ceremony  was  performed  by  immersion  :  as 
it  is  to  this  day  in  the  oriental  churches,  ac- 
cording to  the  original  signification  of  the 
word."     p. 

Assembly  op  Divines  :  Buried  with 
him,  <^c.  Col.  3.  12.  In  this  phrase  the 
Apostle  seemeth  to  allude  to  the  ancient 
manner  of  baptism,  which  was  to  dip  the 


parties  baptized,  as  it  were  to  bury  them 
under  the  water  for  a  while,  and  then  to 
draw  them  out  of  it,  and  lift  them  up,  to  re- 
present the  burial  of  our  old  man,  and  our 
resurrection  to  newness  of  life."     p. 

T.  Lawson  :  "  John  the  Baptist,  that  is 
John  the  dipper  ;  so  called  because  he  was 
authorized  to  baptize  in  water. —  Such  as 
rhantize,  or  sprinkle  infants  have  no  com- 
mand from  Christ,  nor  example  among  the 
Apostles,  nor  the  first  primitive  Christians 
for  so  doing."* 

R.  Baxter  :  "  It  is  commonly  confessed 
by  us  of  the  anabaptists,  as  our  commenta- 
tors declare,  that  in  the  Apostles  times  the 
baptized  were  dipped  overhead  in  the  wa- 
ter, and  that  this  signified  their  profession, 
both  of  believing  the  burial  and  resurrec- 
tion of  Christ ;  and  of  their  own  present  re- 
nouncing the  world  and  flesh,  or  dying  of 
sin  and  living  to  Christ,  or  rising  again  to 
newness  of  life,  or  being  buried  and  risen 
again  with  Christ,  as  the  Apostle  expound- 
eth,  in  the  forecited  texts.  Col.  ii.  12.  Ron. 
vi.  4."    p.*    Quaker.     In   Pcedobap.    Ex. 

Calvin  :  "  Here  we  perceive  how  bap- 
tism was  administered  among  the  ancients  ; 
for  they  immersed  the  whole  body  in  water. 
Now  it  is  the  prevailing  practice  for  a  min- 
ister only  to  sprinkle  the  body  or  the  head." 
Com.   on  Acts.  viii.  38. 

J.  Wesley  :  "  Buried  with  him, — Allu- 
ding to  the  ancient  manner  of  Baptizing  by 
immersion."     Note  on  Bom.  vi.  4. 

Joseph  Mede,  on  Tit.  iii.  5.,  frankly 
owns,  "  There  was  no  such  thing  as  sprink- 
ling, used  in  baptism  in  the  Apostles  times, 
nor  many  ages  after  them."     1 

The  Bp.  op  Meaux  acknowledges, 
"  That  it  may  be  made  to  appear  by  the 
acts  of  councils,  and  by  the  ancient  rituals 
that  for  thirteen  hundred  years  baptism 
was  administered  by  immersion  through- 
out the  whole  church,  as  I'ar  as  possible." 
2. 

Whitby:  "Immersion  was  religiously 
observed  by  all  Christians  for  thirteen  cen- 
turies."    3. 

1.  2.  3.    In  StennetVs  Ans.  to  Russen. 

Robinson:  "Immersion  in  the  church 
of  Rome  stood  by  law  established  till  the 
latter  end  of  the  eighth  century.  Then, 
pourino-  was  tolerated  in  case  of  necessi- 
ty." 

"  In  this  country,  sprinkling  was  never 
declared  valid,  ordinary  baptism,  till  the 
assembly  of  divines  in  the  time  of  Cromwell, 
influenced  by  Dr.  Lightfoot,  pronounced  it 
so." 

"Prince  Arthur,  eldest  son  of  Henry  the 
eighth — Prince  Edward,  afterwards  King 
Edward  the  sixth — and  Princess  Elizabeth, 
afterward  Q,ueen  Elizabeth,  were  all  bap- 
tized by  immersion." — Hist,  of  Bap.  p.  525. 
132.  120. 


GENERAL     VIEW     OF    BAPTISM, 


"  In  Scotland,  immersion  was  the  only 
rite  known  as  baptism,  till  the  latter  end  of 
the  twelfth  century."  Bap.  Register^  vol. 
4,  p.  660. 

Robinson  :  "  Learned  men  of  the  Ro- 
man Catholic  community — laugh  at  such 
as  affect  either  to  render  the  word  baptism 
sprinkling,  or  give  a  high  antiquity  to  the 
practice." 

"  Sixteen  years  after  the  establishment 
of  the  dutch  church  in  Austin-Friars,  Lon- 
don, [which  was  about  the  year  1548,]  the 
congregation  published  a  catechism,  either 
composed,  or  recommended  by  John  a  Las- 
00.  the  pastor  of  the  said  church,  in  which 
are  the  following  questions  and  answers. 
Q,.  What  are  the  Sacraments  of  the  church 
ol"  Christ  ?  A.  Baptism  and  the  Supper 
of  the  Lord.  Q,.  What  is  Baptism?  A. 
It  is  a  holy  institution  of  Christ,  in  which 
the  church  is  dipped  in  water  in  the  name 
of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost." 

Five  ancient  mockeries  of  baptism  afford 
evidence  in  our  favor.  "  In  an  history  of 
the  Razzantine  theatre,  it  is  said,  that  in 
the  year  297,  ihe  players,  on  a  theatre  at  a 
city  of  Asia,  diverted  the  pagan  spectators 
with  a  mock  baptism.  For  this  purpose 
they  provided  a  large  bathing  tub,  filled  it 
with  water,  and  plunged  Gelasinus  into  it, 
to  the  no  small  diversion  of  the  company." 

"  It  is  also  recorded  of  one  Porphyry,  a 
pagan  player,  that  he  grew  to  such  an 
height  of  impiety,  that  he  adventvired  to 
baptize  himself  in  jest  upon  the  stage,  on 
purpose  to  make  the  people  laugh  at  Chris- 
tian baptism,  and  so  to  bring  both  it  and 
Christianity  into  contempt :  and  for  this 
purpose  he  pluvged  himself  into  a  vessel  of 
water  which  he  had  placed  on  the  stage, 
calling  aloud  upon  the  Trinity,  at  which  the 
spectators  fell  into  great  laughter.  But  lo 
the  goodness  of  God  to  this  profane  miscre- 
ant! it  pleased  God  to  shew  such  a  demon- 
stration of  his  power  and  grace,  upon  him, 
that  this  sporting  baptism  of  his  became  a 
serious  lover  of  regenaration  to  him,  inas- 
much that  of  a  graceless  player  he  become 
a  gracious  christian ;  and  not  long  after  he 
received  the  crown  of  martyrdom." — Hist, 
of  Bap.  p.  A33.  327.  415. 

A  review  of  the  preceding  quotations, 
reminds  us  of  what  Mr.  Toplady  said  to  a 
friend  of  his  when  he  was  about  leaving 
Broad-Hembury. — His  friend  said  "  Sir 
what  would  you  advise  me  to  do  when  you 
are  gone  Ironi  hence,  as  1  cannot  attend  the 
ministry  of  him  who  is  to  be  your  succes- 
sor ?"  Go,  said  Mr.  T.,  to  Collumpton  and 
hear  good  old  father  Gillard — "  Gillard," 
said  his  friend,  "  he's  a  baptist" — no  matter 
for  that,  replied  Mr.  T.,  The  Baptist  hare 
the  best  end  of  the  Staff. 


CHAPTER   VI. 

Reasons,  Rise,  and  Pj-evalence  of  Sprink- 
ling instead  of  Immersion. 

The  first  instance  on  ecclesiastical  record, 
of  pouring  or  sprinkling  is  that  of  Novatian, 
in  the  year  251.  Which  case  is  thus  descri- 
bed in  Eusebius.  "  He  [Novatian]  fell  into  a 
grievious  distemper,  and  it  being  supposed 
that  he  would  die  immediately,  he  received 
baptism,  being  sprinkled  with  water  on  the 
bed  whereon  he  lay,  ii^  that  can  be  termed 
baptism."     /n  Pcedobap.  Examined. 

Robinson  :  "  The  administration  of  bap- 
tism by  sprinkling  was  first  invented  in 
Africa  in  the  third  century,  in  favor  of  cli- 
nics, or  bed-ridden  people ;  but  even  Afri- 
can catholics,  the  least  enlightened,  and  the 
most  depraved  of  all  catholics,  derided  it, 
and  reputed  it  no  baptism."  Hist,  of  Bap. 
p.  449. 

By  the  twelfth  canon  of  the  council  of 
Neocaesarea,  these  clinics  were  prohibited 
priesthood.  Yea,  so  imperfect  was  this 
baptism  esteemed,  that  Bp.  Taylor  tells  us  ; 
"  It  was  a  formal  and  solemn  question, 
made  by  Magnus  to  Cyprian,  whether  they 
are  to  be  esteemed  right  Christians  who 
were  only  sprinkled  with  water,  and  not 
washed  or  dipped." 

Robinson:  "The  absolute  necessity  of 
dipping  in  order  to  a  valid  baptism ;  and 
the  indespensable  necessity  of  baptism  in 
order  to  salvation  were  two  doctrines  which 
clashed.  Therefore  a  thousand  ingenius 
devices  have  been  invented  to  administer 
baptism  by  sprinkling  in  extraordinary  ca- 
ses. It  would  shock  the  modesty  of  people' 
unused  to  such  a  ceremony  to  relate  the  law 
of  the  case.  Suffice  it,  therefore  to  observe, 
that  if  the  hand  or  foot  only  of  a  babe  dying 
with  its  mother  in  the  birth  be  sprinkled,  it 
is  (as  they  say)  baptism,  and  the  child  is 
saved.  Father  Jerome  Florentine,  of  Luc- 
ca, published  a  fourth  edition  of  a  middle 
sized  quarto,  to  explain,  confirm,  and  direct 
the  baptism  of  infants  unborn.  A  book  is 
seldom  seen  graced  with  so  many  recom- 
mendations.— Even  in  the  present  times  an 
humane  doctor  of  divinity  and  laws  of  Pa- 
lermo, in  1751,  published  at  Milan,  in  the 
Italian  tongue,  a  book  of  320  pages  in 
quarto,  dedicated  to  all  the  guardian  an- 
gels, to  direct  priests  and  physicians  how 
to  secure  the  eternal  salvation  of  infants  by 
baptizing  them,  when  they  could  not  be 
born.  The  surgical  instruments  and  pro- 
cess cannot  be  mentioned  here ;  and  the 
reader  is  come  to  a  point  in  the  history  of 
infant  sprinkling,  where  English  modesty 
compels  him  to  retire."  Hist,  of  Bap.  p. 
430. 

Hamelius:  "Whereas  the  sick,  by  rea- 
son of  their  illness,  could  not  be  immepsed 


b 


GENERAL    VIEW    OF    BAPTISM, 


or  plunged  (which  properly  speaking,  is  to 
be  baptized  ;)  they  had  the  salutary  water 
poured  upon  them,  or  were  sprinkled  with 
it,  dec." 

TuRRETTiNUs  :  "  Immersion  was  used  in 
former  times  and  in  warm  climates.  But 
now,  especially  in  cold  countries,  when  the 
church  began  to  extend  itself  towards  the 
north,  plunging  was  changed  into  sprink- 
ling, and  aspersion  only  is  used." 

R.  Baxter  :  "  We  grant  that  baptism 
then  [in  the  primitive  times]  was  by  wash- 
ing the  whole  body  ;  and  did  not  the  differ- 
ence of  our  cold  country,  as  to  that  hot  one, 
teach  us  to  remember,  I  will  have  mercy 
and  not  sacrifice,  it  should  be  so  here." 

Bp.  Burnet:  "  The  danger  of  dipping 
in  cold  climates  may  be  a  very  good  reason 
for  changing  the  form  of  baptism  to  sprink- 
ling."    In  Pcedobap.  Exam. 

Mr.  Wall  :  '^  The  way  that  is  now  or- 
dinarily used  we  cannot  deny  to  have  been 
a  novelty,  brought  into  this  [the]  church 
[of  England]  by  those  that  had  learned  it 
m  Germany  or  at  Geneva.  And  they  were 
not  contented  to  follow  the  example  of  pour- 
ing a  quantity  of  water  (which  had  there 
been  introduced  instead  of  immersion)  but 
improved  it  (if  I  may  so  abuse  the  word) 
from  pouring  to  sprinkling ;  that  it  might 
have  as  little  resemblance  of  the  ancient 
way  of  baptizing  as  possible."  Def-  of  the 
Hist,  of  Inf.  bap.  p.  403. 

By  the  quotations  here  produced  from 
eminent  pa^dobaptists  we  are  taught; 
"  That,  to  be  immersed  or  plunged,  is 
(properly  speaking,)  to  be  baptized — That 
immersion  was  used  in  former  times — That 
the  danger  of  dipping  in  cold  climates  is  a 
good  reason  for  changing  the  form  of  bap- 
tism to  sprinkling — That  pouring  is  a  novel- 
ty imported  from  Germany  or  Geneva — 
and,  That  sprinkling  bears  no  resemblance 
to  the  ancient  way  of  baptizing."  From 
which  it  is  evident  that  antiquity  is  in  our 
favor — That  the  form  of  baptism,  as  admin- 
istered by  our  opposers,  has  been  changed — 
And  that  (accordingio  their  own  confession) 
they  have  not  kept  this  ordinance,  as  it  was 
delivered  to  them. 

Some  of  those  who  have  written  in  favor 
of  infant  sprinkling,  have  suggested,  that 
there  is  something  indecent  auached  to  the 
administration  of  baptism ;  this  shocking 
thought,  is  no  less  than  charging  inde 
cency  on  Him  who  was  perfectly  holy  as 
Man,  and  infinitely  holy  as  God  :  had  these 
men  been  of  the  tribes  of  Israel ;  had  they 
lived  under  the  former  dispensation,  how 
would  they  have  complained  of  the  danger, 
and  the  indecency  connected  with  circum 
cision '? 

The  coldness  of  the  climate,  is  pleaded, 

as  a  reason  for  changing  the  form  of  bap 

iism  to  sprinkling ;  and  yet  thousands  in 

Vol.  1.— B. 


the  nations  often  bathe  to  refresh  their 
bodies,  or  to  cure  them  of  disorders  ;  but 
if  to  be  baptized  in  water  is  directed  to  as 
an  ordinance  of  the  adorable  Redeemer, 
then  it  is,  to  our  opposers,  a  grievous  yoke 
which  they  cannot  bear. 

They  would  do  well,  we  think,  "  to  re- 
member, that  to  change  a  divine  ordinance 
is  represented  in  Scripture,  as  a  crime  of 
great  enormity.  Paul  commends  the  Cor- 
inthians because  they  kept  the  ordinances 
as  he  had  delivered  them  to  that  church. 
Awful  threatenings  are  denounced  by  the 
prophet  Isai.ah,  xxiv.  5 :  and  one  of  the 
crimes  on  account  of  which  threatenings  are. 
denounced  is,  "  they  have  changed  the  or- 
dinance." Whatever  ordinance  is  intended, 
he  lesson  we  are  taught  is  that  to  change 
an  ordinance  is  a  great  sin.  Vv'hen  the  two 
of  the  sons  of  Aaron  made  a  change  in  one 
single  circumstance,  in  the  offering  of  in- 
cense, there  went  out  fire  from  the  Lord, 
and  devoured  them.  For,  saith  Jehovah, 
'•  I  will  be  sanctified  in  them  that  come  nigh 
me,  and  before  all  the  people  I  will  be  glo- 
rified:" Lev.  X.  1 — 3.  This  passage  is 
sufficient  to  make  one  tremble  at  the  thought 
of  altering,  in  any  degree,  a  sacred  institu- 
tion, or  of  conforming  to  siich  an  alteration, 
when  it  is  made  by  any  man,  or  number  of 
men  in  the  world." 

We  shall  conclude  this  chapter  in  the 
words  of  Ephraim,  the  Syrian  :  "  The  truth 
written  (says  he)  in  the  sacred  volume  of 
the  gospel,  is  a  perfect  rule.  Nothing  can 
be  taken  from  it,  nor  added  to  it,  without 
great  guilt."     Paleifs  Evid.  vol.  1.  p.  237 


CHAPTER    VII. 

Neither  Precept,  nor  Ex-ample,  for  Infant 
baptism  in  the  New  Testament. 

Bp.  Burnet  :  "  There  is  no  express  pre- 
cept, or  rule,  given  in  the  New  Testament 
for  the  baptism  of  infants." 

Fuller  :  "  We  do  freely  confess,  that 
there  is  neither  express  precept  nor  prece- 
dent, in  the  New  Testament  for  baptizing 
infants." 

Luther:  "It  cannot  be  proved  by  the 
sacred  Scripture  that  infant  baptism  was 
instituted  by  Christ,  or  begun  by  the  first 
christians  after  the  apostles."  p. 

Cellarius:  "Infant  baptism  is  neither 
commanded  in  the  sacred  Scripture,  nor  is 
it  confirmed  by  apostolic  example."    p. 

Magdeburg  Centuriators  :  "Exam- 
ples prove  that  adults,  both  Jews  and  Gen- 
tiles, were  baptized.  Concerning  the  bap- 
tism of  infants,  there  are  indeed  no  exam- 
ples of  which  wo  read."   p. 

S.  Palmer  :    "  There  is  nothing  in  the 


10 


GENERAL    VIEW    OF    BAPTISM. 


words  of  the  administration  of  this  rite,  re-. by  the  navel,  by  that  federal  knot  or  link 
snecting  the  baptism  of  infants:  there  is | which  ties 'em  fast  to  their  Christian  and 


not  a  single  precept  for,  nor  example  of 
tills  practice  through  the  whole  New  Tes- 
tament,"   p. 

W.  PENiN  :  "  There  is  not  one  text  of 
Scripture  to  prove  that  sprinkling  in  the 
face  was  the  water  baptism,  or  that  chil- 
dren were  the  subjects  of  water  baptism, 
in  the   first  times."* 

T.  Lawson,  has  produced  Zuinglius  and 
Melanchton,  as  expressing  themselves  to 
the  same  ell'ect.  He  also  tells  us  the  Oxford 
divines,  in  a  convocation  held  1047,  ac- 
knowledged ;  that  without  the  consenta- 
neous judgment  of  the  universal  cliurch 
they  should  be  at  a  loss,  when  called  upon 
for  proof,  in  the  points  of  inlant  baptism."* 
J.  Philipps  :  "  The  practice  of  sprinkling 
infants,  under  the  name  of  baptism,  hath 
neither  precept  nor  precedent  in  the  New 
Testament."* 

R.  Barclay:  "As  to  the  baptism  of  in- 
fants, it  is  a  mere  human  tradition,  for  which 
neither  precept  nor  practice,  is  to  be  found 
in  all  the  Scripture."*  *  Quaker.  InPado 
bap.  Examined. 

A.  Booth  :  "  Such  being  the  concession 
of  our  learned  opposers,  and  such  the  har- 
monious testimony  of  impartial  friends,  I 
am  reminded  of  the  following  apostolic  de- 
claration, which  may  be  here  applied. 
"  We  have  no  such  commandment — We 
have  no  such  custom."  The  Apostle,  it 
seems  gave  no  command  for  the  baptizing 
of  infants ;  and  therefore  a  precept  cannot 
be  found.  They  had  no  such  custom,  and 
therefore  an  example  of  it  is  not  recorded 
m  the  history  of  their  practice." 

But,  though  there  is  no  precept  for,  nor 
example,  nor  intimation  of  infant  baptism 
in  the  New  Testament,  yet  a  certain  pa?do- 
baptist  Doctor  hath  found  a  text  in  the  Old 
Testament,  which  as  he  says,  atibrds  "  an 
unwarrantable  argument  to  prove  its  valid- 
ity." His  text— Canticles  vii.  2:  "Thy 
navel  is  like  a  round  goblet,  which  wanteth 
not  liquor."  His  conmient:  "And  by  the 
by,  (says  he,)  there  is  a  great  controversy 
solved,  namely,  between  us  and  the  ana- 
baptists, who  are  against  the  baptizing  of 
children,  because  they  are  not  come  to  years 
of  understanding.  Let  it  be  remembered, 
from  what  is  suggested  to  us  here,  that  in- 
fants (according  to  the  notion  which  prevail- 
ed in  those  days)  receive  nourishment  by  the 
navel,  though  they  lake  not  in  any  food  by 
the  mouth ;  yea,  though  (according  to  the 
opinion  of  those  times)  they  did  not  so  much 
as  use  their  mouths.  So  it  is  no  good  ob- 
jection against  baptizing  infants,  that  they 
are  ignorant,  and  understand  not  what  they 


believing  parents  ;  which,  according  to  the 
best  divines  is  an  unanswerable  argument 
to  prove  the  validity  of  infant  baptism  ;  for 
they  belong  to  the  covenant  as  they  are 
the  offspring  of  the  faithful ;  and  thence  are 
pronounced  holy  by  the  Apostles.  And 
here  also  we  see  further  the  congruity  of 
the  expression  here  used  by  the  wise  man ; 
Ibr  the  use  of  the  navel  is  not  only  to  con- 
vey nutriment  to  the  fostus ;  but  to  fasten 
the  f(iet.us  to  the  mother:  which  denotes 
that  intimate  union  and  conjunction  with 
the  church  of  Christ,  our  common  mother, 
that  is  made  by  the  baptismal  performance." 
Dr.  Edwards  on  Cant.  vii.  2. 

We  shall  make  no  reflections  on  this 
mighty  "  Solution  of  the  controversy  ;"  but 
leave  our  opposers  to  please  themselves 
with  the  delicacy,  and  logic  of  their  cham- 
pion. 


CHAPTER  VIII. 

No  Evidence  of  Infant  baptism,  before  the 
latter  end  of  the  Second,  or  the  be- 
ginning of  the  Third  Century. 

Salmasius  aud  Suicerus  :  "In  the  two 
first  centuries  no  one  was  baptized,  except, 
being  instructed  in  the  faith  and  acquainted 
with  the  doctrine  of  Christ,  he  was  able  to 
profess  himself  a  believer." 

CuRCELLEUs  :  "  The  baptism  of  infants, 
in  the  two  first  centuries  after  Christ,  was 
altogether  unknown ;  but  in  the  tliird  and 
fourth  was  allowed  by  a  few.  In  the  fifth 
and  following  ages  it  began  to  obtain  in 
divers  places.  The  custom  of  baptizing 
infants  did  not  begin  before  the  third  age 
after  Christ.  In  the  third  ages  no  trace  of 
it  appears — and  it  was  introduced  without 
the  command  of  Christ." 

Chambers  :  "  It  appears  that  in  the  pri- 
mitive thnes  none  were  baptized  but  adults." 
In  Pceedobap.  Exam. 

Tertullian,  speaking  of  the  work  of  the 
Apostles,  says,  "  Their  business  was  first 
to  preach,  afterwards  to  dip,  or  baptize : 
and  that  those  who  Avere  ready  to  enter 
upon  Baptism,  should  give  themselves  to 
frequent  prayers,  fastings,  &c."     1. 

Jerom,  speaking  of  the  ministerial  work, 
ordained  by  the  commission  of  Christ,  says, 
"  First,  they  teach  all  nations,  and  when 
they  are  taught,  dip  them  in  water."     2. 

The  apostolic  fathers  make  no  mention 
of  baptizing  infants — Barnabas  says,  "They 
are  blessed,  who  fixing  their  hope  on  the 
Cross,   have  gone  down  into  the  water." 


do ;  and  that  they  are  not  able  to  take  in  the  And  a  little  after.— "  We  descended  into 
spiritual  nourishment  after  the  ordinary  the  water  full  of  sins  and  defilements,  and 
way;  if  it  may  be  done  (as 'tis  said  here)  [come  up  out  of  it,  bringing    forth  fruit, 


GENERAL    VIEW    OF    BAPTISM, 


11 


having  in  our  hearts  the  fear  and  hope 
which  is  in  Christ."     3. 

Tehtullian,  describing  the  manner  of 
baptizing  used  in  his  time,  says.  "Men's 
minds  were  hardened  against  it  because 
the  penson  [to  be  baptized]  was  brought 
down  into  the  water  without  pomp,  without 
any  new  ornament  or  sumptuous  prepara- 
tions, and  dipped  at  the  pronounciation  of 
a  few  words.  And  there  is  no  difference, 
(says  he)  whether  one  is  washed  in  a  sea 
or  in  a  pool,  in  a  river  or  in  a  fountain,  in  a 
lake  or  in  a  channel ;  nor  is  there  any  dis- 
tinction to  be  made  between  those  whom 
John  dipped  in  Jordan,  and  those  whom 
Peter  dipped  in  the  Tiber."  4.  1.  2.  3. 
4.     In  Stennetfs  Ans.  to  Russen. 

Bp.  Barlow:  "I  do  believe  and  know  that 
there  is  neither  precept  nor  example  in 
Scripture  for  Psedobaptism,  nor  any  just 
evidence  for  it  for  about  two  hundred  years 
after  Christ."     Letter  to  Mr.  John  Tombs. 

Walafridus  Strabo:  "In  the  primi- 
tive times  the  ordinance  of  Baptism  was 
administered  only  to  those  who  through 
perfection  of  body  and  mind,  understood 
what  profit  they  received  by  baptism  ;  what 
was  to  be  professed,  what  to  be  believed  ; 
and  lastly,  what  was  to  be  observed  by 
those  that  were  born  again  in  Christ." 
Davye,  on  Bap.  p.  63. 

Robinson:  "Net  one  natural  infant  of 
any  description  appears  in  this  church 
(Rome)  during  the  first  three  centuries, 
and  immersion  was  the  only  method  of  bap- 
tizing. Professor  Boehmer,  with  his  usual 
accuracy,  makes  a  just  distinction  in  regard 
to  the  places  of  baptism.  The  place  of  ad- 
ministering baptism,  says  he,  was,  not  the 
church  but  a  river  in  which  people  were 
dipped,  in  the  presence  of  witnesses. 

'■  There  is  no  trace  of  infant  baptism 
among  the  catholics  of  Spain  earlier  than 
the  year  517.  In  this  year,  it  is  said.  Len- 
der consulted  Pope  Gregory  on  the  propri- 
ety of  trine  immersion,  and  Gregory's  an- 
swer was  inserted  in  a  council  held  at  To- 
leda  in  633,  where  it  was  determined  that 
baptism  should  be  administered  by  single 
immersion."     Researches^  p.  130.  215. 

"  It  is  very  evident,  that  the  baptism  of 
natural  infants  was  not  so  early,  nor  even 
so  general  as  hath  been  by  many  imagined. 
The  Fathers  should  be  allowed  to  expound 
themselves,  and  Ciement'.s  hymn  makes  it 
appear  with  the  utmost  evidence  that  by 
infant,  and  little  infant,  he  did  not  mean 
either  a  babe,  or  a  minor,  but  a  Christian 
of  any  age.  His  whole  book  called  the 
Pedagogue  is  additional  evidence,  and  he 
expressly  says:  Paul  defines  an  infant,  in 
the  epistle  to  the  Romans,  where  he  informs 
them :  "  I  would  have  you  wise  to  that 
which  is  good,  and  simple  concerning  evil." 
We,  adds  Clement,  are  a  choir  of  such  in- 


fants. Agreeably  to  this  notion,  at  the 
close  of  his  book  of  Pedagogy,  supposing 
himself  and  his  companions  united  in  a 
choir  by  Jesus,  the  Pedagogue  of  all  his 
disciples,  he  proposes  a  hymn  of  praise  to 
be  sung  by  all  the  church,  to  the  honor  of 
their  common  benefactor,  the  only  teacher, 
and  the  perfect  pattern  of  spiritual  infancy, 
that  is,  of  innocence.  In  this  hymn  Jesus  is 
represented  as  the  King  of  his  children, 
who  nourishes  his  family  of  little  infants, 
by  administering  to  their  tender  mouths  the 
milk  of  heavenly  wisdom.  No  Christians 
have  imitated  the  style  of  this  Father  so 
exactly  as  the  Moravians.  Their  collection 
of  hymns  abounds  with  the  phraseology. 
A  part  of  one  runs  thus  : 

Ver.  1. 
'  Ye  children :  where  do  you  dwell  7  where 

is  your  ground  ? 
Where  is  the  best  care  for  such  little  ones 

found? 

6. 
What  is  now  to  children  the  dearest  thing 

here? 
To  be  the  Lamb's  lambkins,  and  chickens 

most  dear: 
Such  lambkins  are  nourished  with  food 

which  is  best: 
Such  chickens  sit  safely  and  warm  in  the 

nest. 

8. 
But  how  when  the  children  the  mother's 

heart  grieve  1 
That's  bad :  but  yet  therefore  she  does  not 

them  leave  ; 
And  when  they  come  crying,  quite  sorry 

within, 
Then  does  the  child  Jesus  forgive  them  all 

sin. 

11. 
That's  well ;    but  one  also  must  do  some- 
thing here ! 
For  this  does  the  mother  the  children  pre- 
pare I 
And  many,  yet  sucking  the  milk  from  the 

breast. 
Have  gone  to  the  healhing,  and  have  him 

confest.' 

The  word  infant,  as  used  by  the  ancients, 
was  of  wider  extent  than  is  now  generally 
supposed. — "  Servants  are  called  the  mas- 
ter's infants — Foot  soldiers  are  the  infantry 
under  the  command  of  general  officers — 
The  children  of  the  houseof  Spain  are  call- 
ed infants — In  the  Gothic  laws  a  man's  in- 
fants were  disqualified  tor  sitting  as  jury- 
men in  his  law  suits,  for  being  his  tenants 
they  would  be  tempted  to  be  partial. 

"  Few  writers  have  been  so  often  quoted 
in  the  controversy  concerning  infant  bap- 
tism as  Tertullian,  and  yet  the  subject  is 
not  so  much  as  mentioned  by  this  Father. 


12 


GENERAL     VIEW    OF    BAPTISM. 


They  are  boys  and  not  babes,  of  whose  bap- 
tism he  writes." 

Bp.  Victor's  account  of  the  church  at 
Carthage,  agrees  with  the  above  assertion. 
He  says,  "There  were  in  the  church  at 
Carthage,  when  Eugenius  was  bishop,  a 
great  many  httle  infants,  readers,  who  re- 
joiced in  the  Lord,  and  suffered  persecution 
with  the  rest  of  their  brethren." 

In  another  place  he  says,  "  There  was  in 
the  church  at  Carthage  a  man  named  Theu- 
carius,  who  used  to  read,  and  was  master 
of  the  singers — twelve  of  these  were  little 
infants.  There  were  also  little  infants, 
•who  in  time  of  persecution  ran  up  and  down 
the  streets  crying.  We  are  Christians ;  We 
are  Christians;  We  are  Christians:  and 
as  they  repeated  this  three  times,  both 
catholics  and  arians  thought  they  held  the 
doctrine  of  the  Trinity  :  the  latter  knocked 
them  on  the  head,  and  the  former  registered 
them  for  martyrs.  There  were  seven  monks 
put  to  death  ;  Maximus,  a  little  infant,  was 
one.  The  officers  pitied  his  youth,  and 
tried  to  persuade  him  to  recant.  No,  said 
he,  nobody  shall  persuade  me  to  leave  my 
father  abbot,  and  my  brethren.  Do  you 
think  you  can  seduce  me  because  I  am 
young — If  I  deny  Christ  before  men,  he 
will  deny  me  before  his  Father  in  heaven. 
Cardinal  Bellarmine  observes,  "  They 
were  all  led  into  the  mistake  by  applying 
to  natural  infants  what  Origen  had  said 
only  of  youths  and  adults.  Origen's  infants 
were  capable  of  repentance  and  martyr- 
dom: but  the  infants  of  the  reformers  were 
incapable  of  either."  History  of  Baptism,  p. 
564.  152.  164.  171.  172.  339. 

"  During  the  first  three  centuries  Chris- 
tian congregations  all  over  the  east  sub- 
sisted in  separate  independent  bodies,  un- 
supported by  government,  and  consequent- 
ly withotit  any  secular  power  over  one 
another.  Ail  this  time  they  were  baptized 
churches,  and  though  all  the  Fathers  of  the 
four  first  aires,  down  to  Jerom,  were  of 
Greece,  Syria,  and  Africa,  and  though  ihey 
gave  great  numbers  of  histories  of  the  bap- 
tism of  adults,  yet  there  is  not  one  record 
of  the  baptism  of  a  child  till  the  year  370, 
when  Gaiates,  the  dying  son  of  the  empe- 
ror Valens,  was  baptized,  by  order  of  a  mon- 
arch, who  swore  he  would  not  be  contradict- 
ed. The  age  of  the  prince  is  unknown." 
Researches,  p.  55. 

T.  Lawson  :  "  See  the  author  of  rhan- 
tism,thatis,  sprinkling;  notfhe Apostles, but 
Cyprian,  not  in  the  days  of  Christ,  but  some 
two  hundred  and  thirty  years  after. — 
Agustine,  the  son  of  the  virtuous  Monica, 
being  instructed  in  the  faith,  was  not  bap- 
tized till  about  the  thirtieth  year  of  his  age. 
Ambrose,  born  of  christian  parents,  remain- 
ed instructed  in  Christian  principles,  and 
|\-as  unbaptized  till  he  was  chosen  bishop 


of  Milan. — Jerom,  born  of  Christian  parents, 
was  baptized  when  about  thirty  years  old. 
Nectarius  was. chosen  bishop  of  Constanti- 
nople beibre  he  was  baptized.  .  [Gregory 
Nazianzen,  born  in  31S,  whose  parents 
were  Christians,  and  his  father  a  bishop, 
was  not  baptized  till  about  thirty  years  of 
age.  Chrysostom,  born  of  Christian  pa- 
rent.s,  in  347,  was  not  baptized  till  near 
twenty-one  years  of  age.*]  Basil,  whose 
father,  grandfather,  and  great-grandfather 
were  Christians,  was  not  baptized  till  the 
twenty-eighth  year  of  his  age  :t  and  Con- 
stantine  the  great  also,  the  son  of  Constance 
and  Helena,  (both  eminent  Christians,) 
born  in  the  year  305 ;  was  solemnly  bap- 
tized in  Jordan,  after  the  example  of  Christ, 
by  Eusebius,  of  Nicomendia,  a  little  before 
his  death.  Millar''s  Hist,  of  Christi.  vol.  1. 
p.  392.  *In  PcBdo.  Ex.  ]Hist.  of  Bap.  p. 
69. 

The  quotations  here  produced  from  em- 
inent psedobaptists,  and  the  various  historic 
facts  here  recited,  abundantly  prove,  that 
baptized  believers,  in  those  days  did  not 
baptize  their  infants. 


CHAPTER    IX. 

The  Rise,  and  Grounds,  of  Infant  Bap- 
tism. 

Robinson  :  "  The  baptism  of  babes  first 
appeared  in  the  most  ignorant  and  impure 
part  of  the  catholic  world,  Africa.  It  was 
not  the  offspring  of  critical  learning  or  sound 
philosophy,  for  it  sprang  up  among  men 
destitute  of  both  ;  nor  did  any  one  ever  take 
the  African  fathers  for  philosophers  or  crit- 
ical investigators  of  the  sacred  oracles  of 
God ;  and  if  they  be  all  taken  for  moral 
men,  they  are  overprized,  for  in  spite  of 
their  vain  boast  of  an  orthodox  faith  they 
were  pagans  and  blasphemers,  who  wor- 
shipped idols  in  secret,  and  dedicated  their 
children  to  demons.  There  was  no  crime 
that  they  did  not  practice ;  perjury,  de- 
bauchery of  every  species,  oppression,  ty- 
ranny and  wickedness  of  every  kind,  so  that 
the  people  groaned  for  a  revolution.  When, 
in  the  time  of  Augustine,  the  Vandals  sur- 
rounded Carthage  to  besiege  it,  the  mem- 
hers  of  the  church  were  lying  in  luxury  at 
the  play,  or  at  some  public  amusement,  and 
the  poor  were  more  wretched  and  more 
wicked  than  Ihey  had  ever  been  under  the 
Romans. 

"  There  was  a  ferocity  in  the  manners  of 
the  old  Carthagenians,  and  their  history  is 
full  of  examples  of  the  cruel  insensibility, 
with  which  they  shed  the  blooa  of  citizens 
as  well  as  foreigners.  This  ferocity  they 
carried  into  their  religion.     Wlien  Agatho- 


GENERAL     VIEW     OF     BAPTISM. 


13 


cles  was  upon  the  point  of  besieging  Carth- 
age, the  inhabitants  imputed  their  misfor- 
tune to  the  anger  of  Saturn,  because  instead 
of  children  of  the  first  quality,  which  they 
used  to  sacrifice  to  him.  they  had  fraudu- 
lently substituted  the  children  of  slaves  and 
strangers.  To  make  amends  for  this  pre- 
tended crime,  they  sacrificed  two  hundred 
children  of  the  best  families  of  Carthage 
to  that  god.  A  brazen  statue  was  set  up, 
its  two  arms,  brought  almost  together, 
were  extended  downwards  over  a  fierce  fire. 
The  mothers  kissed  and  decoyed  their 
children  into  mirth,  lest  the  god  should  be 
offended  with  the  ungracefulness  of  his 
worshippers.  The  priests  were  habited  in 
scarlet,  and  the  victims  in  a  pur^jle  vest. 
The  children  were  laid  upon  the  arms  of  the 
statue,  and  rolled  from  thence  into  the  fire, 
and  a  rough  music  drowned  their  shrieks 
lest  mothers  should  hear  and  relent." 
Hist,  of  Bap.  p.  182.  185. 

Among  such  apeople  as  is  above  described, 
lived  Fidus,  the  first  on  record  who  propo- 
sed the  baptism  of  infants.  And  though, 
as  Mr.  Wall  intimates,  he  was  but  an  indif- 
ferent man  for  a  bishop,  yet  he  might  be 
shocked  at  such  horrid  abominations.  It  is 
more  than  probable  that  Fidus  bethought 
himself  of  baptizing  these  little  ones,  as  an 
expedient  to  save  them  from  the  arms  of 
the  brazen  statue,  and  from  the  devouring 
flame.  If  so,  he  ought  to  be  canonized  for 
his  humanity,  if  not  for  a  saint. 

The  Paedobaptists,  from  their  commence- 
ment to  the  present  day,  have  universally 
ascribed  a  degree  of  utiliiy  and  importance 
to  baptism  which  divine  Revelation  does 
not  warrant.  This,  however  strange  it 
may  appear  at  first  sight,  hath  been  one  of 
the  principal  causes  of  its  being  so  general- 
ly practised. 

AuGUSTiAN  :  "  Not  only  persons  who  are 
come  to  the  use  of  reason,  but  also  liitle 
children,  and  infants  newly  born,  if  they 
die  without  baptism,  do  go  into  everlasting 
fire."     See  Danje  on  Bap.  p.  67. 

Anselm  :  '•  Children  should  be  baptized, 
that  they  may  be  freed  from  original  sin, 
and  be  rendered  saints  and  holy  ones." 

Bernard:  "Without  baptism  children 
cannot  be  saved."    Danvers,  on  Bap.  p.  120. 

Church  of  Wittenburgh  :  "  We  be- 
lieve and  confess,  that  baptism  is  that  sea, 
into  the  bottom  whereof,  God  doth  cast  all 
our  sins." 

Church  of  Rome  :  "  Sin.  whether  con- 
tracted by  birth,  from  our  first  parents,  or 
committed  of  ourselves,  by  the  admirable 
virtue  of  this  sacrament  [baptism]  is  remit- 
ted and  pardoned.  By  baptism  we  are 
joined  and  knit  lo  Christ,  as  members  to  the 
head.  By  baptism  we  are  signed  with  a 
character  which  can  neverbe   blotted   out 


of  our  souls,  it  opens  to  every  one  of  us  the 
gate  of  heaven,  &c." 

Council  of  Trent:  "If  anyone  shall 
say  that  baptism  is  not  necessary  to  salva- 
tion, let  him  be  accursed." 

Dodwell:  "It  is  by  baptism  the  soul 
is  rendered  immortal."  In  Pcedobaptism 
Exam. 

The  Lutheran.?  in  their  Augustian  Con- 
fession, made  1530,  declare,  that  baptism 
is  necessary  to  salvation ;  and  that  God's 
grace  is  conferred  thereby.  They  also  con- 
demn the  Baptists,  for  not  baptizing  infants, 
and  for  holding,  that  children  are  saved 
without  it.-'     Danvers,  p.  128. 

Church  op  England  :  "  Baptism,  where- 
in I  was  made  a  member  of  Christ,  the 
child  of  God,  and  an  mheritor  of  the  king- 
dom of  heaven." 

Peterborough  Cathedral: 
Here  lies  a  babe,  that  only  crj-'d 
In  baptism  to  be  washt  from  sin,  and  dy'd. 
Jan.  17,  1666.     HacketVs  Epitaphs^  p.  i24. 

Vossius  :  "  It  is  manifest,  that  in  baptism 
we  are  born  again,  adopted,  received  into 
the  covenant  of  grace  ;  and  upon  that  re- 
ceive remission  of  sins,  are  renewed  by  the 
Holy  Spirit,  and  made  heirs  of  the  heaven- 
ly kingdom." 

J.  Ambrose  :  "  By  baptism  we  are  wash- 
ed, we  are  sanctified  we  are  justified,  in  the 
name  of  the  Lord  Jesus,  and  by  the  spirit 
of  our  God." 

Mr.  Gee  :  "  This  sacrament  of  baptism 
doth  confer  on  the  persons  baptized  the 
grace  of  remission,  of  adoption,  and  sanc- 
tification." 

Waterland:  "Baptism  alone  is  suffi- 
cient to  make  one  a  christian  ;  yea,  and  to 
keep  him  such  even  to  his  life's  end." 

BuRKiTT,  speaking  of  infants  under  the 
notion  of  lambs,  calls  baptism  Christ's  ear- 
mark, by  which  Christ's  sheep  are  distin- 
guished from  the  devil's  goats. 

HoLLAzius  :  "By  baptism  is  applied  to 
us,  calling  grace — illuminating  grace — re- 
generating grace — justifying  grace — in- 
dwelling grace — and  gloriiying  grace." 

M.  Henry  :  "  Baptism  wrests  tlie  keys 
of  the  heart  out  of  the  hands  of  the  strong 
man  armed,  that  the  possession  may  be 
surrendered  to  him  Avhose  right  it  is — the 
water  of  baptism  is  designed  for  our  clean- 
sing from  the  spots  and  defilements  of  the 
flesh." 

G.  Whitefield:  "Does  not  this  verse 
[John  iii.  5.]  urge  the  absolute  necessity  of 
water  baptism  ?  Yes.  where  it  may  be 
had  ;  but  how  God  will  deal  with  persons 
unbaptized  we  cannot  fell." 

J.  Wesley  :  "  If  infants  are  guilty  of  orig- 
inal sin.  in  the  ordinary  way  they  cannot 
be  saved,  unless  this  be  washed  away  by 
baptism." 

Dr.    Williams:     "Jesus    Christ    was 


14 


GENERAL     VIEV/    OF    BAPTISM, 


equally  liable  to  ceremonial  pollution  with 
the  Jew.s  in  common  ;  and,  when  baptized, 
he  was  legally  purified.  Baptism  ratifies 
the  promises,  and  authenticates  divine  Rev- 
elation. Baptism  o-ives  a  legal  title  to  read 
the  Scripture,  to  all  the  contents  of  that  sa- 
cred volume,  and  to  all  the  means  of  con- 
version. The  obligation  to  repentance,  to 
holiness,  and  to  obedience,  results  Ironi  be- 
ing baptized,  &c. 

Bp.  Beveridge  :  "  Put  off  your  baptism 
no  longer.  It  was  your  parents'  fault  that 
you  were  not  baptized  before;  it  is  your 
own  ifye  be  not  baptized  now.  And  there- 
fore be  advised  to  fit  yourselves  for  it,  as 
soon  as  possible,  lest  as  ye  have  hitherto 
lived,  so  you  die  too  witiiout  it,  and  so  be 
damned  forever."     Serin,  on  Bap. 

From  these  quotations,  it  appears  that 
infant  baptism  prevailed,  and  still  prevails, 
on  the  supposition  of  its  being  absolutely 
necessary  to  .mlvation.*  Were  any  of  the 
baptist  to  talk  or  write  as  above,  their  con- 
duct would  be  exploded  with  the  keenest 
ridicule. 

The  difficulty  of  providing  for  the  child- 
ren of  the  priests  was  another  article  that 
forwarded  the  baptism  of  infants.  "  They 
provided  sinecures  and  even  cures  for  them 
in  their  childhood.  Pope  Gregory  reproved 
the  bishop  of  Liege,  for  marrying  some  of 
his  bastards  into  noble  families,  and  por- 
tioning them  by  assignments  of  church 
estates  ;  for  procuring  benefices  for  others, 
who  were  minors  ;  for  conferring  both  cures 
and  sinecures  on  them  himself:  for  giving 
a  prebend  in  his  church  to  the  brother  of  a 
nun  ;  and  for  portioning  two  daughters  by 
the  same  nun  with  ecclesiastical  money — 
Ratherius  wrote  to  Martin,  bishop  of  Fer- 
rara,  on  the  same  subject,  and  reproved 
him  for  selling  orders  to  children,  of  which 
he  had  made  a  perpetual  practice.  There 
are  letters  of  Atto  to  his  clergy,  wherein  he 
describes  the  manner  of  ordaining  httle 
boys,  and  uses  precisely  the  same  argument 
against  the  practice,  as  the  baptists  do 
against  the  baptizing  them.  It  seems.the  in- 
fants, as  he  calls  them,  were  trained  by  the 
rod  to  give  answers  to  questions  in  public, 
which  they  could  hardly  utter,  and  not  a 
word  of  which  they  understood.  No  step 
could  be  taken  towards  pensioning  these 
little  ones  before  they  were  baptized. 
They  were  therefore  taught  very  early  to 
make  the  responses.  A  presbyter  of  twelve 
years  of  age,  or  as  they  called  them,  little  in- 
fant presbyters  were  very  common.  Pope 
John  the  X  th,  created  a  child  of  no  more  than 


'five  years  of  age,  bishop  of  Rheims  :  And 
Pope  John  the  Xlllih,  (who  was  wont  to 
drink  healths  to  the  devil.)  created  a  boy  but 
ten  years  old,  bishop  of  Tudertinat.  This 
abuse  was  not  local,  it  prevailed  over  the 
whole  catholic  world.  Hist,  of  Bap.  p. 
309.     Hist,  of  Popeiy  vol.  1.  p.  317.  319. 

"  Thus,  was  the  order  of  the  church  sub- 
verted, by  giving  those  the  name  who  had 
not  the  thing,  and  by  transferring  the  whole 
cause  of  Christianity  from  the  wise  and 
})ious  few  to  the  ignorant  and  wicked  mul- 
titude, who,  being  supposed  Christians,  in- 
terfered in  religion,  degraded  the  commu- 
nity, invaded  the  ofTices,  and  converted  the 
whole  into  a  worldly  corporation." 


"To  this  gcnerul  rule  there  is  an  exception  :  For,  we 
have  met  with  those,  wlin,  when  they  could  not  prove 
infant-sprinkling  to  be  a  gospel  ordinance,  have,  wiih  an 
irreverent  air  told  us  (as  in  chapter  the  first.)  that  "bap- 
tism is  an  indifferent  thina :  a  loere  trifle."  So  that  bap- 
tism, acconlins;  to  oin- opiK.sers,  is  either  a/mos/ a  Sa- 
viour ;  or,  an  mdijjerent  thing  ; 


Misrepresentation,  and  Persecution, 
also  greatly  promoted  the  cause 
of  Iiifant-haptism. 


have 


The  DoNATiSTS  were  persecuted  for  not 
administering  baptism  to  Infants,  and  for 
holding  that  infants  are  saved  without  it. 

AuGUSTiN,  writing  against  one  of  them, 
says,  "  Thou  acknowledgest  that  children 
are  guilty  of  original  sin,  yet  absolvest  them 
without  "the  later  of  regeneration,  and  per- 
mittest  them  to  go  into  the  kingdom  of  hea- 
ven. These  things  are  very  perverse,  and 
against  the  catholic  faith." — To  another 
person  who  seems  to  be  his  friend,  he  writes 
thus :  "  Firmly  do  thou  hold,  and  by  no 
means  doubt,  thai  not  only  men  who  are 
come  to  the  use  of  reason  but  also  children, 
whether  beginning  to  live  in  their  mothers' 
womb,  and  then  dying,  or  being  newly 
born  ;  if  they  die  without  baptism,  do  go 
into  everlasting  fire.  And  if  thou  know  any 
teach  contrary  hereunto,  shun  him  as  the 
plague,  reject  him  as  an  heretic,  and  as  an 
enemy  of  the  Christian  faith  ;  let  him  be 
anathematized  by  all  catholic  christians." 
Sec  Durye,  on  Bap.  p.  64 — 76. 

Auguslin  procured  a  law  to  compel  Chris- 
tians to  Baptize  their  infants,  in  a  council 
at  Mela  in  Numidia  in  the  year  416. 

Robinson  :  "  About  the  year  590,  a  coun- 
cil was  held  at  Toledo  in  Spain.  The  king 
produced  the  articles  of  his  faith,  which  he 
and  the  queen,  the  bishops  and  som.e  nobles 
subscribed.  Here  unity  of  faith,  and  uni- 
formity of  Avorship  were  introduced  anathe- 
mas were  plentifully  denounced,  and  the 
vengeance  of  heaven  and  earth  was  threat- 
ened to  overwhelm  all,  who  did  not  accede 
to  the  faith  and  the  measures  of  the  coun- 
cil. The  former  creed  was  disowned,  and 
a  ciirse  was  denounced  against  o.nabaptism. 
In  return  for  these  favors,  the  prelate  graced 
the  king  with  the  title  o{' catholic,  which  de* 
scended  to  his  successors."  Researches,  p, 
208. 


GENERAL    VIEW    OF    BAPTISM 


15 


Extracts  taken  from  Jeffrey  of  Monmouth. 
Fuller,  and  Fabin;  by  H.  Danvers. 

In  thecountry of  the  Britains,  Christianity 
flourished,  which  never  decayed  even  from 
the  Apostles  lime  :  among  whom,  was  the 
preaching  of  the  gospel,  sincere  doctrines. 
and  hving  faith,  and  such  form  of  worship. 
as  was  delivered  to  the  churches  by  the 
Apostles  themselves.  They,  even  to  death 
itself,  withstood  the  Romisii  rites  and  cere- 
monies. About  the  year  593,  the  English 
Saxons  completed  their  conquest  of  the 
Britains.  In  596,  Gregory  bishop  of 
Rome,  sent  Austin  the  monk  into  England, 
to  bring  the  Saxons  into  a  conformity  to  the 
church  of  Rome  :  for  as  long  as  the  British 
churches  possessed  the  country,  they  were 
kept  sound  in  the  faith,  and  pure  in  the 
worship,  order,  and  discipline  of  Christ. — 
Austin  endeavoured  to  reduce  the  Britains, 
as  well  as  the  Saxons,  to  a  conformity  to 
the  church  of  Rome;  at  which  time,  the 
old  Britains  were  principally  in  Wales, 
where  Bangor  on  the  north,  and  Cair-Leon 
on  the  south,  were  the  two  principal  seats, 
both  for  learning  and  religion:  in  Bangor 
was  a  college  containing  two  thousand  one 
hundred  Christians,  who  dedicated  them- 
selves to  the  Lord,  to  serve  him  in  the  min- 
istry, as  they  became  capable ;  to  whom 
was  attributed  the  name  of  monks  of  Ban- 
gor. Yet  did  they  no  ways  accord  with 
the  popish  monks  of  that,  or  the  Ibllowing 
age  ;  for  they  were  not  reduced  to  any  ec- 
clesiastical order ;  but  were  for  the  most 
part,  lay-men,  who  labored  with  their  hands, 
married,  and  followed  their  calling ;  only 
some  of  them,  whose  spirits  the  Lord  fitted 
and  inclined  to  his  more  immediate  service, 
devoted  themselves  to  the  study  of  the 
Scripture,  and  other  holy  exercises,  in  or- 
der to  the  work  of  the  ministry  :  who  sent 
forth  many  useful  instruments :  many  of 
whom  Austin  got  lo  a  council  he  kept  about 
Worcestershire  ;  where  he  propounded  to 
them  the  embracing  the  Romish  rites,  and 
to  join  with  him  in  preaching  and  adminis- 
tering in  their  way;  which  they  refused. 
Then  he  said  to  them.  Since  you  will  not 
assent  to  my  hests  generally,  assent  you  to 
me  specially  in  three  things :  The  iirst  in 
5'our  keeping  Easter-day  in  the  form  and 
time  as  it  is  ordained  [at  Rome.]  The 
second,  that  you  give  Chnstendmn  to  child- 
ren. And  the  third,  that  you  preach  to  the 
Saxons,  as  I  have  exhorted  you :  and  all 
the  other  debate,  I  shall  sutler  you  to  amend 
and  reform  among  yourselves.  But.,  they 
would  not.  To  whom  then  Austin  said, 
That  if  they  would  not  take  peace  with 
their  brethren,  they  should  receive  war 
with  their  enemies;  and  sutler  by  flioir 
hands  the  revenge  of  death ;  and  which 
Austin  accomplished  accordingly,  by  bring- 


ing the  Saxons  upon  them,  and  to  their  ut- 
ter ruin.  And  thereupon,  that  faith  that 
had  endured  in  Britain,  for  near  four  hun- 
dred years,  became  near  extinct  through- 
out the  land." 

Humphrey  Loyde  :  '•  In  Denbigh-shire, 
near  the  castle  of  Holt,  is  seen  the  rub- 
bish and  reliques  of  the  monastery  of  Ban- 
gor, while  the  glory  ol"  the  Britons  flourish- 
ed; in  the  same  were  two  thousand  one 
hundred  monks,  very  well  ordered  and 
learned,  divided  into  seven  parts  daily  serv- 
ing God ;  amongst  whom  those  that  were 
unlearned,  by  their  handy  labor,  provided 
meat,  drink,  and  apparel  for  the  learned, 
and  such  as  applied  themselves  to  their 
studies;  and  if  any  thing  was  remaining, 
they  divided  it  among  the  poor.  That  place 
sent  forth  many  hundred  of  excellently  well- 
learned  men. — And  afterwards  by  the  envy 
and  malice  of  Austin,  that  arrogant  monk, 
and  the  most  cruel  execution  of  his  minister 
Ethelfred  [the  pagan  king  of  Northumber- 
land] these  worthy  men  were  destroyed, 
the  whole  House,  ti-om  the  very  foundation, 
together  with  their  Library  (more  precious 
than  gold)  was  razed  down  and  demolish- 
ed hy  fire  and  sicord.''' 

From  these  extracts,  we  find,  that  the 
College  at  Bangor  was  laid  in  ruins — its 
valuable  Library  was  reduced  to  ashes — 
and  a  great  number  of  God's  People  were 
massacred  ;  for  no  other  reason  but  because 
these  primitive  believers  would  not  keep 
Easter  with  the  Pope — because  they  would 
not  baptize  irifants — and,  because  they 
would  not  preach  in  conjunction  with  an 
antichristian  Monk. 

Sebastian  Frank  :  "  About  the  year  610, 
childrens-baptism  was  held  in  many  places 
of  litde  esteem,  owing  to  the  learned  en- 
deavors of  Adrianus  and  others;  therefore 
the  popes  set  themselves  to  uphold  it;  and 
particularly  at  the  council  of  Braccrene,  in 
610  it  was  ordained,  concluded,  and  publish- 
ed, that  young  children  must  be  baptized  ; 
as  being  necessary  to  salvation,  upon  pen- 
alty of  damnation.  Danvers  on  Bap.  p. 
282. 

Ina,  one  of  the  kings  of  the  West-Saxons, 
about  the  year  700,  decreed  ;  that  every 
family  possessed  of  goods  to  the  value  of 
twenty  pence,  should  pay  one  permy  a 
year  to  blessed  saint  Peter  and  the  church 
oi"Rome,  He  also  prescribed  a  penalty  for 
deferring  the  baptism  of  infants  beyond 
thirty  days,  and  a  much  greater  when  tliey 
died  unbaplized.  Toidnmi's  Hist,  of  Taun- 
ton, p.  6. 

The  emporcr  Charlemagne,  also,  levied 
a  heavy  fine  on  the  parent,  who,  except  he 
jiad  a  licence  I'rom  the  priest,  did  not  bap- 
tiz(!  his  child  within  a  year  after  his  birth. 
Hist  of  Bap.  p.  426. 

In  1050  ;  Pope  Leo  the  III,  in  his  decre- 


16 


GENERAL     VIEW    OF    BAPTISM. 


tal  Epistle  to  the  bishop  of  Aquitain  com- 
manded that  young  chiUiren  should  be  bap- 
tized, because  of  oricriiial  sin. 

In  1070:  Pope  Gregory  (he  seventh,  de- 
creed, tiiat  those  young  children  whose  pa- 
rents are  absent  or  unknown,  should  be 
baptised  ;  Danvers  on  Bap.  p.  249. 

Deylingius  :  "  If  Christian  parents  defer 
the  baptism  of  their  infants ;  or  seized  by 
the  spirit  of  anabaptism — will  not  have  iheni 
baptized  at  all ;  then  by  the  authority  of  the 
magistrate,  the  infant  must  be  taken  from 
tlie  parents,  and  when  initiated  by  baptism, 
returned  to  them."  In  PcEc/obaptkni  Ex- 
amined. 

In  1022,  Heriburtus,  Lisonius,  and  Ste- 
phanos, with  eleven  more,  were  burnt  at 
Orleans  in  France,  for  opposing  infant-bap- 
tism. 

At  Goslar,  in  the  time  of  the  emperor 
Henry  the  III,  several  persons  were  put  to 
death  for  opposing  infant  baptism. 

In  1095,  at  Parenza  in  Italy,  many  who 
opposed  infant  baptism,  were  condemned, 
and  suffered  death. — Peter  Ablardus,  a 
learned  man,  and  a  great  opposer  of  infant 
baptism,  was  imprisoned  and  martyred  at 
Rome. 

In  1105,  several  persons  were  banished 
out  of  the  bishopric  of  Tryers  for  opposing 
infant  baptism.  Danvers,  on  Bap.  p.  234. 
235.  257. 

Peter  de  Bruys,  [an  itinerant  baptist] 
who  made  the  most  laudable  attempt  to 
reform  the  abuses  and  to  remove  the  super- 
stitions that  disfigured  the  beautiful  simpli- 
city of  the  gospel :  and  after  having  en- 
gaged in  his  cause  a  great  number  of  fol 
lowers,  during  a  laborious  ministry  of  twen- 
ty years  continuance,  was  burnt  at  St 
Giles's  in  1130,  by  an  enraged  populace,  set 
on  by  the  clergy,  whose  traffic  was  in  dan 
ger  Irom  the  enterprising  spirit  of  this  new 
reformer." 

"  Henry  his  successor,  [who  also  oppo- 
sed the  church  of  Rome  in  the  article  of 
infant  baptism]  left  Lausanue,  a  city  of 
Switzerland,  travelled  to  Mans,  and  being 
banished  thence  removed  successively  to 
Poictiers,  Bordeaux,  and  the  countries  ad- 
jacent, and  at  length  to  Tholouse  in  1147, 
exercising  his  ministerial  function  in  all 
these  places  with  tlie  utmost  applause  from 
the  people,  and  declaring,  with  the  great- 
test  vehemence  and  fervor,  against  the 
vices  of  the  clergy,  and  the  superstitions 
they  had  introduced  into  the  church.  At 
Tholouse  he  was  warmly  opposed  by  St, 
Bernard,  by  whose  influence  he  was  over- 
povv'ercd  notwithstanding  his  popularity 
and  obliged  to  save  himself  by  flight.  But 
being  seized  in  his  retreat,  lay  a  certain 
bishop  he  was  carried  before  pope  Euge- 
nius  the  III,  who  presided  in  person  at  a 
council  then  assembled  at  Rheims,    and 


who,  in  consequence  of  the  accusations 
brought  against  Henry,  committed  him,  in 
1148,  to  a  close  prison,  where,  in  a  little 
time  after  this  he  ended  his  sufferings." — 
Moskdm's  Eccles.  Hist.  Cent.  12.  Part 
II.  Chap.  5.  See  also  StennelVs  Ans.  to 
Rnssen,  p.  83. 

Twisk's  Chron.  ;  centnry  the  eleventh, 
p.  423 :  "  It  appears  that  in  this  age,  the 
baptism  of  believers  was  asserted  and  prac- 
tised by  the  Waldenses  and  Albigenses." 
Danvers,  on  Bap.  p.  72. 

Cassander,  the  historian,  though  a  pae- 
dobaptist,  declares,  that  the  greatest  part 
of  the  Albigenses  were  opposers  of  infant 
baptism.     In  Slennetfs  Ans.  to  Riisseyi. 

Dutch  Martyrology,  p.  307 — 320: 
'•  The  Waldenses  and  Albigenses,  do  cast 
far  Iromlhem  all  the  sacraments  of  the  Ro- 
mish church,  and  among  those,  they  do  whol- 
ly reject  that  of  infant  baptism  :  but  for  that 
baptism,  according  to  Christ's  appointment, 
they  have  a  very  high  value  and  esteem." 
Danvcr''s  Reply  to  Willis,  p.  130 — 131. 

The  Albigenses,  alias  Waldenses,  were 
a  sect  of  reformers  about  Tholouse  and  the 
Albigois,  in  Languedoc,  in  the  twelfth  cen- 
tury. Peter  Valdo  was  one  of  their  princi- 
pal leaders,  who  sold  his  goods  and  distri- 
buted the  money  among  the  poor — he  bap- 
tized only  the  adult — and  in  other  things 
was  remarkable  for  opposing  the  church  of 
Rome.     Hist,  of  Religion,  vol.  4.  A.  L.  B. 

In  1179;  Pope  Alexander  the  111,  in  the 
Lateran  council,  anaihematized.  the  Wal- 
denses, for  denying  baptism  to  infants. 

In  llSl,  Pope  Lucius  held  his  general 
council  at  Verone,  wherein  the  Albigensian 
sect  were  f/amnw/ for  daring  to  preacTi,  with- 
out apostolical  approbation,  and  for  teach- 
ing otherwise  about  the  eucharist  baptism,, 
and  other  sacram.ents  of  the  church,  than 
the  church  of  Rome  preacheth  and  observ- 
eth.     Danver''s  on  Bap.  p.  257.  252. 

"  The  first  means  the  popes  used  to  ex- 
tirpate the  Waldenses,  before  they  came  to 
open  force,  was  with  spiritual  thunder-bolts 
and  anathemas,  severe  constitutions  and 
decrees,  to  render  them  odious  to  the  princes 
and  people  of  the  earth,  prohibiting  all 
manner  of  society  and  communion  with 
them,  sentencing  them  as  unworthy  the 
least  public  charge,  honor,  profit,  or  inher- 
itance; nay,  not  so  much  as  to  have  a 
burial  place  among  other  Christians,  con- 
fiscating their  goods,  disinheriting  their 
children,  and  razing  their  houses  to  the 
ground.  Which  sentences  are  to  this  very 
day  to  be  seen,  together  with  several  pope's 
letlers,  containing  the  strict  commands  they 
laid  on  kings,  princes,  magistrates,  consuls, 
and  people,  to  enquire  after  them,  and  root 
them  out  without  mercy;  giving  their  ac- 
cusers a  third  part  of  their  property."  Hist. 
\()f  Popery,  vol.  \.  p.  427. 


GENERAL    VIEW     OF    BAPTISM 


11 


In  1182  many  of  the  Waldensian  faith 
suffered  death  in  Flanders  under  the  earl 
Philip  Elzates,  for  opposing  infant  baptism. 

Pope  Innocent  the  III,  in  1199,  writes  his 
decretal  Epistle  to  the  Abp.  of  Aries  re- 
specting the  Albigensian  sect,  to  -which 
Baronius  in  his  annals  writes  this  preamble  ; 
"  Among  the  Arlatenses  were  heretics  who 
excluded  infants  from  baptism,  counting 
them  incapable  of  that  heavenly  privilege  ; 
therefore  did  Innocent  write  this  epistle  to 
the  Abp.  of  Aries,  to  confute  and  confound 
them.  Wherein  having  given  many  argu- 
ments to  enforce  the  baptizing  of  infants,  he 
makes  this  decree,  viz.  That  since  baptism 
is  come  in  the  room  of  circumcision,  there- 
fore not  the  elder  only,  but  also  young 
children,  which  of  themselves  neither  be- 
lieve nor  understand,  shall  be  baptized,  and 
in  their  baptism  original  sin  shall  be  for- 
given them."  Danvers  on  Bap.  p.  258. 
253. 

This  pope,  in  order  to  conlute  and  con- 
found these  Waldenses,  promised  full  par- 
don ofall  sin,  and  paradise  for  ever,  to  all  that 
would  bear  arms  against  them  for  forty 
days ;  by  which  promise  he  assembled  a 
vast  army ;  who,  in  six  months,  or  there- 
about, butchered  two  hundred  thousand  of 
these  pious  and  zealous  opposers  of  the 
Roman  antichrist.  Hist,  of  Relig.  vol  1.  p. 
206. 

In  1200,  many  of  the  Waldenses,  who 
opposed  the  church  of  Rome  in  the  busi- 
nesss  of  infant  baptism,  were  burnt  in  Ger- 
many by  Coradus  van  Morpurgh. 

In  1230,  many  of  the  Waldenses,  suffer- 
ed death  in  the  bishojmc  of  Tryers,  for  op- 
posing infant  baptism. 

In  1232,  nineteen  persons  were  burnt, 
witnessing  against  infant  baptism  in  the 
bishop  of  Tholouse.  At  Marseilles  in 
France,  four  monks  who  had  been  convert- 
ed from  the  Romish  religion,  were  by  John 
XXII,  burnt  for  opposing  infant  baptism. 
Danvers^  on  Bap.  p.  258.  235. 

In  1336,  four  baptized  persons  ;  three  men 
and  one  woman,  apprehended  and  thrown 
into  prison  at  Zicrixsee;  and  afterwards, 
tortured  upon  the  rack  till  the  blood  ran 
down  to  their  feet :  On  the  fourth  of  July 
they  were  beheaded — their  bodies  were 
burnt,  and  their  heads  were  set  upon  stakes. 
BrarulVs  Hist.  vol.  I.  p.  74. 

At  Crema  in  Austria,  in  the  bishopric  of 
Passau,  many  of  the  Waldenses  were  burnt 
for  opposing  infant  baptism  in  1315.  A 
pious  woman  named  Peronne,  of  Aubiton 
in  Flanders,  was  burnt  in  the  profession  of 
this  faith,  witnessing  against  infant  baptism 
in  1373.  At  Montpelier  in  France,  was 
burnt  in  1417,  Katherine  van  Thaw,  a  pious 
matron,  witnessing  to  the  same  truth.  At 
Ausburg  in  Germany,  in  1517,  were  burnt 
several  godly  and  learned  men  of  the  Wal- 

VOL.    1.— C. 


densian  faith,  for  opposing  infant  baptism. 
Danvers.,  on  Bap.  p.  226. 

About  the  year  1522,  an  Edict  was  pub- 
lished against  the  baptists,  at  Zurick ;  in 
which  there  was  a  penalty  of  two  guilders 
set  upon  all  such  as  should  withhold  (what 
they  call)  baptism  from  their  children. 

In  1529 ;  nine  men,  three  women,  and 
two  boys,  for  being  what  their  opposers  call 
rebaptized ;  that  is,  for  being  baptized,  were 
put  to  death  near  Gant.  BrandVs  Hist, 
vol.  1.  p.  57.  77. 

In  1527 ;  Leonard  Skooner,  a  baptist 
minister,  was  beheaded  at  Rotlenburgh  in 
Germany,  and  seventy  more  of  the  same 
persuasion,  were  at  the  same  place  put  to 
death. — Felix  Mans,  a  faithful  servant  of 
Christ,  [and  one  of  the  first  reformers  in 
Switzerland]  owning  the  same  faith,  was, 
in  the  same  year  drowned  at  Zurick.  Dan- 
vers on  Bap.  p.  236. 

About  this  time,  John  Wadon  and  two 
other  baptized  persons  were  roasted  to 
death  by  a  slow  fire  at  the  Hague.  BrandVs 
Hist.  vol.  1.  p.  57. 

One  Simon  who  kept  a  stall  in  the  market- 
place of  Bergen-op-zoom,  being  a  baptist 
refused  to  kneel  to  the  sacramental  bread, 
as  it  was  carried  before  his  shop ;  for  which 
offence  he  was  imprisoned,  condemned  to 
death,  and  burnt  without  the  town.  His 
wonderful  constancy  and  courage  in  suffer- 
ing, made  such  an  impression  upon  the  lord 
of  the  place,  who  had  caused  him  to  be  per- 
secuted, and  had  seen  his  end,  that  as  soori 
as  he  had  reached  his  home,  he  fell  into  a 
violent  fit  of  sickness  both  of  body  and  mind: 
during  which  he  did  nothing  but  cry  out, 
oh  Simon !  oh  Simon !  The  monks  en- 
deavored to  pacify  and  comfort  him  but  all 
in  vain.  He  died  soon  after  in  awful  de- 
spair.    In  Red's  Ans.  to  Walker^  p.  215. 

In  1528;  the  learned  Dr.  B.  H.  Paci- 
montanus,  of  the  town  of  W'altazar,  was 
burnt  at  Viana  for  preaching  and  writing 
against  infant  baptism.  Preface  to  Cros- 
by''s  Hist.  vol.  1.  p.  19. 

In  1532 ;  a  woman,  for  being  baptized, 
was  thrown  into  the  Lake  of  Harlem. 
Her  husband,  and  two  other  men  were 
burnt  at  ihe  Hague.  In  1533 ;  a  man, 
named  Sikke  Snyder,  was  beheaded  at 
Leuwarden,  for  a  like  offence.  Roche's  Ab. 
of  BraiidPs  Hist.  vol.  1.  p.  36. 

In  this  year  the  harboring  of  baptist  min- 
isters, was  forbidden  in  Holland ;  and  a 
reward  of  twelve  guilders  was  promised 
for  every  one  of  them  that  should  be  ap- 
prehended 1.  In  1535 ;  Three  men  and 
two  women,  for  being  baptized,  were  put  to 
death  at  Horn.  The  men  were  beheaded, 
the  women  were  thrown  into  the  sea,  with 
great  stones  fastened  about  their  necks.  2. 
In  1539;  a  man  and  his  wife  with  their 
eldest  son,  for  being  baptized,  were  put  to 


18 


GENERAL    VIEW    OF    BAPTISM, 


death  at  Munnikedam  in  North  Holland.  3. 
1.  2.  3 ;  BrandVs  Hist.  vol.  1.  p.  60.  69. 
78. 

An  abstract  of  the  bloody  Edict  of  the  em- 
peror Charles  V,  made  June  the  10th, 
1535 ;  against  the  Anabaptist  or  Wal- 
densian  Christians : 

"  Commanding  all  persons  to  renounce 
those  persuasions  and  practices  and  to  re- 
frain the  publishing  the  same,  by  preaching 
or  otherwise,  upon  penalty  of  the  forfeiture 
of  life  and  goods,  without  mercy  :  the  men 
to  be  burnt,  the  women  to  be  drowned,  and 
all  that  conceal,  harbor,  and  do  not  in  their 
places,  prosecute  the  law  against  them,  to 
suffer  the  same  penalty.  And  that  those 
that  discover  them,  to  have  the  third  part  of 
their  estates :  forbidding  all  mediation  or 
intercession,  upon  severe  punishment;  be- 
cause they  shall  never  partake  of  mercy, 
nor  shall  their  execution  be  delayed.  In 
1556;  Philip  II,  kingof  Spain,  renewed  and 
enlarged  that  bloody  edict  that  his  father 
Charles  V  had  before  enacted."  [This 
cruel  edict  was  in  full  force  for  about  forty- 
five  years.  During  which  period,  thousands 
were  burnt,  drowned,  banished,  &c.  for  no 
other  reason  but  because  the  objects  of  it 
conscientiously  adhered  to  scriptural  bap- 
tism.] Dr.  Featly,  that  bitter  enemy  of  the 
baptists,  tells  us,  out  of  Gaffius,  p.  182 ; 
"  That  in  Ponton,  Cologne,  Germany,  Swe- 
deriand,  &c.  many  tJioitsands  of  this  Sect, 
who  defiled  their  first  baptism  by  a  second, 
were  baptized  the  third  time  in  their  own 
blood."     Danvers  on  Bap.  p.  267.  131. 

In  1536,  two  men,  and  a  woman,  for  be- 
ing baptized,  were  beheaded,  and  burnt  at 
Ziriczee.  Roche's  Ab.  of  Brandt's  Hist, 
vol.  1.  p.  59. 

About  the  year  1547,  one  Richt  Haynes, 
a  Frisian  woman,  who  had  been  baptized, 
was  taken  out  of  her  house,  bound  with 
cords  though  big  with  child,  and  hurried 
away  to  prison  at  Leuwarden,  where  she 
was  delivered  of  a  son,  who  was  marked  on 
the  arms  with  his  mother's  bands.  As  soon 
as  she  was  out  of  child-bed,  they  put  her  to 
the  rack,  to  make  her  discover  those  of  the 
same  persuasion ;  and  tormented  her  so 
grievously,  that  she  lost  the  use  of  her 
hands  ;  notwithstanding  which  she  accused 
no  person ;  at  last  she  was  thrust  into  a 
sack  and  drowned.  Brandt's  Hist.  vol.  1. 
p.  85. 

In  1569,  Peter  Paterson,  a  baptized  be- 
liever was  burnt  at  Amsterdam.  One  of 
his  friends  of  the  same  faith,  named  William 
Jenson,  resolved  to  see  him  die,  and  had  the 
courage  to  exhort  him  to  fight  manfully  for 
the  truth.  He  also  was  apprehended,  and 
after  he  had  been  put  twice  to  the  rack,  they 
caused  him  to  expire  in  the  midst  of  the 
flames. 
Many  of  the  Baptists  were  put  to  death 


in  1551.  One  of  them  being  upon  the  scaf- 
fold at  Ghent,  cried  out:  "Inhabitants  of 
Ghent,  we  do  not  die  like  the  Heretics,  or 
Lutherans,  who  hold  a  pot  of  beer  in  one 
hand  and  the  Bible  in  the  other,  and  dis- 
grace the  Word  of  God  by  drunkenness,  but 
we  die  for  the  Truth."  The  above  martyr 
was  not  the  only  person  that  charged  the 
Lutherans,  and  the  Reformed  of  those  days 
with  immorality.  Mr.  Brandt  the  historian 
says,  "  The  cruelties  of  the  church  of  Rome, 
made  her  every  day  more  odious :  but  most 
of  those  who  had  embraced  the  Reforma- 
tion, lived  such  an  unchristian  life,  that  their 
conduct  gave  Erasmus  occasion  to  say  :  I 
am  afraid  that  paganism  will  succeed  pha^ 
risaism."  Roche's  Ab.  of  Brandt's  Hist, 
vol.  1.  p.  21.  75.  51. 

A  very  venerable  old  man,  suffered  this 
year : — His  hair  was  white,  his  body  lean 
with  age,  his  manners  irreproachable,  such 
as  naturally  sprang  from  a  heart  possessed 
with  the  fear  of  God.  He  was  about  seven- 
ty-five years  old,  when  he  became  a  bap- 
tist. Whilst  he  sat  bound  like  an  innocent 
sheep  prepared  for  the  slaughter-house,  en- 
compassed by  a  number  of  the  burghers, 
waiting  for  the  criminal  magistrate,  who 
was  to  pronounce  sentence  of  death  against 
him ;  one  of  the  officers  spake  thus  to  him, 
in  the  hearing  of  the  people :  Good  Father, 
why  do  you  continue  thus  obstinate  in  your 
accursed  error :  do  you  think  there  is  no 
such  a  place  as  hell?  Sir,  said  the  old 
man,  /  believe  a  hell  most  certainly ;  but  I 
know  nothing  of  the  errors  you  mention. 
Yes,  said  another,  you  are  in  an  error,  and 
in  so  dreadful  a  one,  that  if  you  die  in  it,  you 
will  be  damned  forever.  Are  you  sure  of 
that?  said  the  old  man:  Yes,  replied  the 
officer,  it  is  as  sure  as  any  thing  in  the 
world.  If  it  be  so,  said  the  old  man, 
then  are  ye  murderers  of  my  soul.  At 
which  the  officer  cried  out  to  the  prisoner : 
What  do'  you  say,  you  impudent  fellow  ? 
Are  we  the  murderers  of  your  soul  ?  The 
old  man  answered ;  Do  not  be  angry,  Sir, 
at  the  sound  of  truth.  You  know,  that  faith 
is  the  gift  of  God,  that  neither  I,  nor  any 
other  person,  can  extort  this  saving  gift  out 
of  God's  hand ;  God  bestows  his  gifts  on 
one  man  early,  on  another  late,  just  as  he 
called  the  husbandmen  into  the  vineyard. 
Suppose  now,  that  I  have  not  as  yet  re- 
ceived this  ^ift,  as  you  have  :  ought  you  to 
punish  me  for  that  misfortune  ?  Might  not 
God,  in  case  you  suffered  me  to  live,  impart 
to  me  as  well  as  to  you,  this  wholesome 
gift  in  a  week,  a  month,  a  year?  If.  then, 
you  hinder  me  from  sharing  therein,  by  de- 
priving me  of  this  time  of  grace,  what  are 
you  otherwise  than  murderers  of  my  soul  ? 
These  plain  arguments  urged  by  this  good 
old  man,  did  so  move  the  hearts  of  the 
town's  people  that  stood  about  him,  that 


GENERAL    VIEW    OF    BAPTISM 


19 


there  was  no  small  murmuring  among 
them ;  insomuch  that  the  officer  of  justice 
hurried  away  the  prisoner  to  the  Court, 
where  they  condemned  him  to  death,  and 
beheaded  him  the  same  morning,  to  the 
great  discontent  of  many  of  the  Burghers, 
who  were  forced  to  behold  this  lamentable 
tragedy  in  silence.  BrandVs  Hist.  vol.  1. 
p.  92. 

In  1553 :  at  Dixmude,  in  Flanders,  one 
Walter  Capel  (a  baptized  believer)  was  con- 
demned on  the  account  of  his  religion.  He 
was  a  very  generous  man,  and  bountiful  to 
the  poor,  among  whom  he  had  often  fed  a  poor 
simple  creature  that  was  maintained  by  the 
alms  of  ihe  town  and  passed  for  a  chang- 
ling.  When  he  Avas  sentenced,  this  poor 
man  cried  out  to  the  judges ;  "  Ye  are 
murderers ;  ye  spill  innocent  blood.  The 
man  has  done  no  ill,  but  always  given  me 
bread."  And  whilst  the  martyr  was  at  the 
stake,  he  would  have  thrown  himself  into 
the  fire  if  he  had  not  been  hindered.  Nor 
did  his  gratitude  die  with  his  patron,  for  he 
went  daily  to  the  gallows  field,  where  the 
half-burnt  carcass  was  fastjened  to  a  stake, 
and  there  he  stroked  the  flesh  of  the  dead 
man  with  his  hand,  saying :  "  Ah  poor  crea- 
ture, you  did  no  harm,  and  yet  they  have 
spilt  your  blood.  You  gave  me  my  belly- 
full  of  victuals."  And  some  time  after  when 
the  flesh  was  all  consumed,  he  went  again 
to  the  stake,  pulled  away  the  bones,  and 
laying  them  upon  his  shoulders  carried 
them  to  the  house  of  one  of  the  burgomas- 
ters, with  whom  as  it  happened,  several 
other  of  the  magistrates  were  then  present ; 
and  casting  them  at  their  feet,  cried  out  in 
a  snarling  tone :  "There  you  murderers,  you 
have  first  eaten  his  flesh ;  eat  now  his  bones. 
Hist,  of  Popery,  vol.  2.  p.  605. 

Algerius,  a  learned  man  of  Padua,  for 
opposing  infant  baptism,  had  scalding  oil 
cast  upon  his  body,  and  burnt  to  ashes 
at  Rome,  in  1557.  Danvers  on  Bap.  p. 
257. 

A  copy  of  the  Sentence  passed  at  Dort,  on 
George  Wippe,  who  had  been  a  Burgo- 
master at  Menin. 

"  Wheras  George  Wippe  born  at  Menin 
in  Flanders,  has  presumed  to  be  rebaptized, 
and  has  entertained  ill  opinions,  according 
to  the  evidence  that  has  been  given  against 
him  before  the  magistrates,  and  his  own 
confession,  he  is  therefore  condemned,  to 
the  honor  of  God,  and  for  an  example  to 
the  public  to  be  drowned  in  a  barrel,  and 
after  that  his  body  is  to  be  carried  to  the 
place  of  common  execution,  and  there  fas- 
tened to  the  gallows,  and  his  estate  forfeit- 
ed to  the  Town's  Treasury."  Decreed  the 
4th  of  August,  in  1558. 

The  hangman,  who  was  to  perform  this 
sentence,  refused  to  do  it,  saying,  that  he 
would  rather  lay  down  his  office  than  be 


guilty  of  the  death  of  so  good  a  man  ;  by 
whose  bounty  his  wife  and  children  had 
been  often  fed ;  who  had  often  done  good 
to  him  and  others,  and  never  done  wrong 
to  any. — Thereupon  he  was  remanded  back 
to  prison,  where  he  continued  seven  weeks 
longer,  till  at  last  they  caused  him  to  be 
drowned  privately,  and  in  the  night  by 
another  hand.  In  Bee's  Ans.  to  Walker,  p, 
215. 

In  1560  ;  eighteen  baptized  persons  were 
put  to  death  on  account  of  their  religion,  at 
Antwerp,  Gant,  and  Terveer;  seven  of 
whom  were  women.  Some  of  the  above 
were  privately  murdered  in  the  prisons  for 
fear  of  tumult. 

Among  the  various  persons  that  suffered 
death  in  1563,  was  one  John  Gerrits  Kete- 
lar.  This  man  relates  in  one  of  his  letters, 
that  he  had  been  inhumanly  tortured  to 
make  him  confess  who  it  was  that  baptized 
him ;  but  that  he  bore  it  all  without  the 
least  murmering  or  complaint.  He  wished 
he  could  describe  what  he  felt  whilst  on  the 
rack  ;  adding.  That  the  Word  of  God  and 
his  Saviour's  bitter  sufferings  for  sinners, 
made  so  deep  an  impresion  on  his  mind 
that  he  thought  on  nothing  else.  BrandVs 
Hist.  vol.  1.  p.  136.  148. 

In  1569,  Richard  Wilhemson  of  Asperen, 
who  had  been  lately  baptized,  being  pur- 
sued in  the  winter  by  an  officer  of  justice, 
ran  away.  The  ice  broke  under  the  man 
who  pursued  him.  Williemsoo,  perceiving 
the  danger  his  enemy  was  in,  came  back, 
helped  him  to  get  out  of  the  water,  and  sa- 
ved his  life  at  the  hazard  of  hie  own.  The 
officer,  being  moved  with  his  generosity, 
was  willing  to  let  him  go  ;  but  the  burgo- 
master, who  came  at  that  very  moment  pre- 
vented it :  so  that  the  officer,  being  afraid 
that  his  gratitude  might  endanger  his  life, 
carried  the  poor  man  to  jail.  He  was  con- 
demned ;  and  was  burnt  alive  on  the  six- 
teenth of  May.  Roche''s  Ab.  of  BrandVs 
Hist.  vol.  1.  p.  122. 

Among  the  many  persons  that  were 
burnt  in  the  Low-Countries  in  this  year, 
was  one  Flekwyk.  He  had  a  long  dispute, 
on  several  articles  of  faith,  with  Cornelius, 
a  friar  of  Dort,  who  after  his  way  attempt- 
ed his  conversion.  Among  other  argu- 
ments which  he  made  use  of,  he  told  Flek. 
That  unless  he  would  embrace  the  cath- 
olic religion,  and  cause  his  children  to  be 
baptized,  he  ran  the  risk  of  being  burnt 
alive.  To  which  the  other  replied,  '■  He 
might  run  the  same  risk  perhaps,  though 
he  should  renounce  his  faith,  and  sufl'er  his 
children  to  be  christened."  The  friar  then 
gave  him  to  understand,  that  in  such  a  case 
they  would  allow  him  the  sword.  "  But," 
said  Flek.  "  to  what  purpose  ?  we  never 
meddle  with  the  sword."  The  friar  re- 
plied, you  know  what  I  mean,  you  shall 


20 


GENERAL    VIEW    OF    BAPTISM. 


only  be  beheaded.  Then  Flek.  asked 
"  Whether  if  he  sincerely  owned  that  he 
had  erred  in  the  failh,  and  caused  his  cliild- 
ren  to  be  baptized,  he  should  not,  according 
to  the  meaning  oi'  the  I'riar,  become  a  good 
Christian?"  It  was  answered,  yes,  in  all 
respects.  "  And  could  you  papist,"  says 
Flek.,  "  spill  the  blood  ol"  such  a  good 
Christian,  without  thinking  it  a  great  sin  ?" 
The  I'riar  replied.  That  as  he  had  been  an 
Apostate  and  an  Anabaptist,  he  ought  to 
die.  The  prisoner  rejoined.  "  That  the  man 
of  whom  Christ  speaks,  who  had  a  hundred 
sheep,  did  not  cut  the  throat  of  the  lost  one, 
as  soon  as  he  had  found  it,  but  laying  it 
upon  his  shoulders,  carried  it  home  with 
great  joy."  After  this  they  had  another 
dispute:  at  the  close  of  which,  the  friar 
called  him  a  blasphemer,  a  belzebubian,  an 
anabaptist,  an  iniernal  Irinitarian,  and  an 
enemy  to  the  mother  of  God.  He  conclu- 
ded with  wishing  that  he  might  broil  in 
hell-fire :  and  said  that  he  was  enough  to 
make  a  hundred  thousand  Doctors  of  Divin- 
ity stark  and  staring  mad.  He  was  burnt 
on  the  tenth  of  June.  BrandVs  Hist.  vol. 
1.  p.  282. 

In  1572,  one  of  the  brethren,  who  was  a 
painter  on  glass,  was  imprisoned  at  Dort. 
The  magistrates  made  no  haste  to  put  him 
to  death ;  and  even  one  of  them  had  his 
picture  drawn  by  him.  This  gentleness 
displeased  the  monks :  they  declared,  even 
in  the  pulpits,  that  the  magistrates  kept 
that  heretic  in  prison,  only  to  have  pictures 
made  for  them.  At  last,  he  was  burnt  to 
satisfy  these  sons  of  antichrist.  Being  at 
the  stake,  he  unbuttoned  his  waistcoat,  and 
showing  his  bloody  breast  (for  he  had  been 
put  to  the  rack,)  he  cried  out:  ''I  bear  in 
my  body  the  marks  of  the  Lord  Jesus." 
Roche's  Ab.  of  Brandt's  Hist.  vol.  1.  p.  142. 
About  the  year  1577,  many  persons  for 
being  baptized  were  put  to  death  at  Ant- 
werp. An  account  ol' one  of  them  must  at 
present  suliice.  Raphael  van  de  Velde 
had  been  grievously  tortured  on  the  rack, 
yet  would  he  not  discover  any  of  his  breth- 
iren.  He  writes  thus  in  one  of  his  letters : 
"  I  thought  in  myself,  O  Lord,  how  shall  1 
be  able  to  undergo  these  torments !  but 
then  it  came  into  my  mind  that  the  tor- 
ments of  hell  are  more  grievous,  and  will 
last  tor  ever.  I  therefore  took  courage  and 
called  upon  God — O  help  me  in  this  ex- 
tremity, and  let  me  not  involve  my  neigh- 
bor in  the  same  distress ;  and  the  Lord  in 
spired  me  with  so  much  resolution,  that  1 
chose  rather  to  die  on  the  rack."  And  a 
little  after,  he  says :  "  The  Lord  continually 
freed  me  from  pain  :  for  when  1  was  tor- 
tured that  1  thought  it  was  impossible 
to  bear  it,  my  limbs  became  benumbed. 
To  God  be  thanks,  and  praise,  and  glory 


after  thanking  her  lor  her  kindness  to  him, 
he  recommends  her  and  their  son  to  God, 
in  the  following  expressions  :  "  I  send  you 
this  letter,  my  dearest,  against  our  ap- 
proaching separation.  It  was  God  that 
joined  us,  and  it  is  he  that  parts  us.  To 
him  I  recommend  you  and  your  child,  as  to 
a  faithful  Husband  and  Father.  Do  you 
continue  faithful  to  him,  and  he  will  take 
care  both  of  your  soul  and  body."  With 
such  tranquility  were  those  people  wont  to 
abandon  all  that  was  dear  to  them  here  be- 
low, for  the  sake  of  a  good  conscience. 
BrandVs  Hist.  vol.  1.  p.  326. 
About  the  year  1600 ;  the  clergy  of  Fries- 
land  declared  against  the  baptists ;  and  one 
of  their  ministers  was  banished  out  of  the 
province.  Roche's  Ab.  of  BrandVs  Hist, 
vol.  1.  p.  226. 

Mr.  Rees  informs  us,  that  in  and  about 
the  Low  Countries  only^  more  than  five 
hundred  and  seventy  baptized  persons 
were  put  to  death,  merely  on  account  of 
their  religion ;  besides  an  Assembly  of 
these  people,  which  was  betrayed  at  Rotter- 
dam in  1544 :  a  few  of  whom  made  their 
escape  but  all  that  were  taken  were  put  to 
death ;  [The  men  were  beheaded,  and  the 
woman  were  thrown  into  a  boat  and  thrust 
under  the  ice,  and  so  drowned.]  The  his- 
torian observes,  '  That  in  the  judgment  of 
charity,  there  appeared  in  those,  not  only 
equal  firmness  of  mind,  and  the  traces  of  a 
good  spirit,  but  they  had  such  divine  trans- 
ports, and  solid  assurances  before  their  ex- 
its, as  eminently  attended  our  British  mar- 
tyrs.'* 

Cardinal  Hosius,  one  of  the  pope's 
presidents  at  the  council  of  Trent,  says,  '  If 
the  truth  of  religion  were  to  be  judged  of, 
by  the  readiness  and  cheerfulness  which  a 
man  of  any  sect  shews  in  suffering,  then 
the  opinion  and  persuasion  of  no  sect  can 
be  truer  or  surer  than  that  of  the  anabap- 
tists :  since  there  have  been  none  for  these 
twelve  hundred  years  past,  that  have  been 
more  grievously  punished,  or  that  have 
more  cheerfully  and  stedfastly  undergone, 
and  even  offered  themselves  to  the  most 
cruel  sorts  of  punishment,  than  these  peo- 
ple. *In  Rees's  Ans.  to  Walker,  p.  206. 
220. 

'  The  Martyrology  of  the  foreign  Baptists 
is  a  large  Book  in  Folio  ;  and  the  account 
it  gives  of  the  number  of  their  martyrs  and 
confessors,  as  well  as  of  the  cruelties  that 
were  used  towards  them,  very  much  ex- 
ceeds anything  that  has  been  done  in  Eng- 
land.    Hist,  of  Relig.  vol.  ^.  p.  194. 

J.  A.  Veluanus,  a  Flemish  writer  of  the 
sixteenth  century,  says,  '  That  some  Judges 
put  the  baptists  to  death,  to  keep  their 
places :  and  that  if  they  had  lived  in  the 
time  of  Christ  and  his  Apostles,  they  would 


Jft  another  letter  which  he  wrote  to  his  wife  ;  I  have  condemned  them  to  death,  rather  than 


GENERAL    VIEW    OF    BAPTISM 


21 


lose  their  ofHces.'    Roche's  Ah.  of  Brandt's] 
Hist,  vol  1.  p.  76. 

From  the  Dutch  Mart.  Fol.  11 L— Fox's 
Acts,  p.  867.  868.  869.  and  918.  We  learn ; 
that,  in  the  time  of  Henry  IV,  and  Henry  i 
VI,  The  followers  of  Wickliff  and  Lollard 
were  cruelly  persecuted,  and  many  of  them 
were  put  to  death  because  they  would  not 
baptize  their  infents,  and  for  saying  that  in- 
fants are  saved  without  it.  Junius's  Loyal 
Address,  p.  44. 

In  the  reign  of  Henry  VIII,  about  eigh- 
teen of  the  baptists  suffered  martyrdom — 
and  sixteen  men  and  fifteen  women  were 
banished  from  this  country,  for  opposing  in- 
fant baptism.     Danvers,  on  Bap.  p.  306. 

In  October  1538  ;  a  commission  was  sent 
to  Cranmer,  Stokesly,  Sampson  and  others, 
to  enquire  after  the  baptists — to  proceed 
against  them — to  restore  the  penitent — to 
burn  their  books,  and  to  deliver  the  obsti- 
nate to  the  secular  arm.  Burnefs  Hist. 
vol.  3.  lib.  3.  p.  159. 

In  the  time  of  Edward  VI,  many  persons 
[for  opposing  infant  baptism  and  for  being 
what  their  opposcrs  call  rebaptized,  that  is 
for  being  baptized]  were  converted  in  Paul's 
church  before  the  bishops  of  Canterbury 
and  Westminster,  Dr.  Cox,  Dr.  May,  Dr. 
Cole  and  others  ;  and  being  (as  they  said) 
convicted,  some  were  dismissed  with  admo- 
nition, and  some  sentenced  to  bear  the  Fag- 
got at  Paul's  cross.  Heylin's  Hist,  of  the 
Refor.  p.  13. 

Joan  Boker,  and  George  van  Paris,  were 
burnt  in  this  reign. — Mr.  Strype  says,  that 
Boker,  was  a  great  disperser  of  Tindal's 
New  Testament ;  and  was  a  great  reader 
of  Scripture  herself.  Which  book  also  she 
dispersed  in  the  Court,  and  so  became 
known  to  certain  women  of  quality,  and 
was  more  particularly  acquainted  with  Mrs. 
Ann  Ascue.  She  used,  for  the  more  secre- 
cy, to  tie  the  books  with  strings  under  her 
apparel,  and  so  pass  with  ihem  into  the 
Court.*  By  this  it  appears,  that  she  hazard- 
ed her  life,  in  dangerous  times,  to  bring 
others  to  the  knowledge  of  God's  word. 
*Eccles.  Mem.  col.  2.  p.  214.  Mr.  Neal 
says,  that  Paris  was  a  man  of  a  strict  and 
virtuous  life,  and  very  devout ;  he  suffered 
with  great  constancy  of  mind,  kissing  the 
stake  and  faggots  that  were  to  burn  him. 
Hist,  of  the  Puritans,  vol.  1.  p.  55. 

In  queen  Mary's  time,  we  find  that  seve- 
ral of  the  baptists  were  imprisoned,  who 
gave  the  following  grounds  against  infant 
baptism,  viz.  First,  because  antiscriptural. 
Second,  because  commanded  by  the  pope. 
Third,  because  Christ  comm_anded  teach- 
ing to  go  before  baptism.  Fox's  Acts  and 
Man.  vol.  3.  p.  606. 

In  queen  Elizabeth's  time,  in  1575,  a  con- 
gregation of  baptists  were  taken  at  their 
meeting  near  Aldgate;  twenty-seven  of 


whom  were  shut  up  in  a  dungeon,  and  one 
of  them  died  in  it,  four  recanted,  two  were 
burnt  in  Smithfield,  and  the  rest  were  ban- 
ished. Stow's  Chron.  p.  618.619.  Roche's 
Ab.  of  Brandt's  Hist.  vol.  1.  p.  167. 

In  this  reign,  a  proclamation  was  put 
forth,  commanding  all  the  baptists  to  depart 
the  kingdom,  whelher  they  were  natives  or 
foreigners,  under  the  penalties  of  imprison- 
ment or  loss  of  goods.  Crosby's  Hist.  vol. 
1.  p.  79. 

In  the  reign  of  James  I,  among  the  perse- 
cuted exiles  that  fled  to  Holland  were  sev- 
eral baptists,  who  set  up  a  church  under  the 
pastorship  of  Mr.  John  Smith,  who  had  been 
a  minister  of  the  established  church  ;  but 
they  were  violently  opposed  by  the  other 
puritan  exiles,  from  whom  they  received 
much  abuse.  [Many  also  transported  them- 
selves to  America,  where  for  a  series  of 
years  they  were  grievously  oppressed  by 
their  congregational  brethren,  as  they  had 
been  before,  in  England,  by  the  episcopa- 
lians]* In  this  reign  Edward  Wightman, 
of  Burton  upon  Trent,  was  burnt  at  Litch- 
field. He  was  the  last  martyr  that  suffered 
by  this  cruel  kind  of  death  in  England  ;  and 
it  may  be  remarked  that  William  Sawtre, 
[in  the  time  of  Henry  IV]  the  first  that 
suffered  in  that  manner,  for  his  religious 
opinions,  was  supposed  to  have  denied  in- 
fant baptism  :  so  that  this  sect  had  the  hon- 
or both  of  leading  the  way  and  bringing  up 
the  rear  of  all  the  martyrs,  who  were  burnt 
alive  in  England.  Hist.  ofRelig.  vol.  4.  p. 
197.  *Bachus's  Hist,  of  the  American 
Bap. 

In  the  reign  of  Charles  I,  Ephraim  Pa- 
gitt,  a  priest  in  the  city  of  London,  drew 
up  a  volume  of  all  the  false  and  filthy  tales 
about  town,  and  added  a  list  of  heresies  and 
half  heresies,  and  presented  it  to  the  Lord- 
Mayor,  humbly  hoping  that  the  parliament 
would  suppress  the  anabaptists,  for  in  other 
countries  Christian  princes  and  magistrates 
had  never  left  burning,  drowning,  and  de- 
stroying them  till  their  remainder  was  con- 
temptible.    Hist,  of  Bap.  p. '161 . 

In  1645;  Dr.  Featly  published  a  vile  libel 
on  the  baptists  ;  which  he  dedicated  To  the 
most  Noble  Lords,  with  the  Honorable 
Knights,  Citizens  and  Burgesses  then  as- 
sembled in  Parliament.  In  the  preface  to 
which,  he  tells  them,  that  the  anabaptists 
ought  to  be  most  carefully  looked  after,  and 
severely  punished.  And  further  intimates, 
that  they  ought  to  be  utterly  exterminated 
and  banished  out  of  the  church  and  king- 
dom. 

About  this  time,  that  holy  man  Mr.  Sam- 
uel How,  baptist  minister  at  Deadman's- 
place,  London  was  excommunicated,  and 
denied,  \vhat  they  call,  Christian  burial.  A 
consttible's  guard  paraded  tlie  parish 
ground  at  Shoreditch,  to  prevent  his  inter- 


22 


GENERAL     VIEW    OF    BAPTISM, 


ment.     At  length  he  was  buried  at  Agnes- 
la-clear.     Crosbi/s  Hist.  vol.  1.  p.  164. 

In  the  beginning  of  Cromwell's  usurpa- 
tion, an  ordinance  was  published  against  a 
variety  of  [what  was  styled]  heresies.  One 
of  which,  was,  that  '  Whosoever  shall  say 
that  the  baptism  of  infants  is  unlawful  and 
void,  and  that  such  persons  ought  to  be 
babtized  again  ;  shall,  upon  conviction,  by 
the  oath  of  two  witnesses,  or  by  his  own 
confession,  be  ordered  to  renounce  his  said 
error  in  the  public  congregation  of  the  par- 
ish where  the  offence  was  committed.  And, 
in  case  of  refusal  he  shall  be  committed  to 
prison  till  he  find  sureties,  that  he  shall  not 
publish  or  maintain  the  said  error  any 
more.''  This  antichristian  ordinance  was 
dated  May  2,  1648.  Upon  which  several 
baptists  were  prosecuted  for  denying  the 
validity  of  infant  baptism.  Hist  of  Relig 
vol.  4.  p.  132.  202. 

About  the  year  1659  ;  Mr.  Edwards,  lec- 
turer at  Christ-Church,  directed  magis- 
trates how  they  should  act  to  establish  pres- 
bytery without  liberty  of  conscience  to 
others : — He  tells  them,  they  should  exe- 
cute some  exemplary  punishment  upon  all 
dippers. — And  if  any,  after  being  dipped, 
fall  sick  and  die,  the  dippers  should  be  in- 
dicted upon  the  statute  of  killing  the  king's 
subjects,  and  proceeded  against  according 
ly.  The  parliament  (he  said)  should  forbid 
all  dipping,  and  take  some  severe  course 
Avith  all  dippers,  as  the  senate  of  Zurick  did. 
Mr.  Edwards  might  well  call  it  some  severe 
course;  for  an  Edict  wa  spublished  at  Zurick 
in  1530,  making  it  death  for  any  to  be  bap- 
tized who  had  been  christened  in  their 
infancy.  Upon  which  law,  several  bap- 
tized persons,  were  tied  back  to  back  and 
thrown  into  the  sea,  others  were  burnt 
alive,  and  many  starved  to  death  in  prison. 
See  Crosby''s  Hist.  vol.  1,  p,  178,  184. 

In  1641 ;  Mr.  Edward  Barber,  a  baptist 
minister  in  London,  was  kept  eleven  months 
in  prison,  for  denying  the  validity  of  infant- 
baptism.  1. 

Mr.  Benj.  Cox,  a  bishop's  son,  and  some 
time  minister  of  Bedford,  was  committed  to 
Coventry  gaol,  for  preaching  and  disputing 
against  infant-baptism  inthe  year  1643.  2. 

Mr.  Henry  Dean,  who  had  been  edu- 
cated at  Cambridge,  ordained  a  minister  by 
the  bishop  of  St.  David's,  and  enjoyed  the 
living  of  Pyrton  in  Hertfordshire  about  ten 
yeans,  upon  changing  his  opinion  about 
baptism,  was  in  1644,  apprehended  in  Cam- 
bridgeshire, and  sent  to  gaol  for  preaching 
against  infant-baptism,  and  for  baptizing 
believers,  who  had  been  christened  in  their 
infancy.  3. 

In  1645  ;  Mr.  Andrew  Wyke  was  taken 
up  and  imprisoned  in  the  county  of  Suffolk, 
for  a  like  offence.  4.  1.  2.  3.  4.  Crosby''s 
Hist,  vol,  1,  p,  219,  220,  221,  235. 


"  In  the  time  of  Charles  the  second,  and 
.Tames  the  second,  they  [the  Baptists]  were 
every  where  loaded  with  fines,  hardships, 
reproaches,  and  abuse.  To  survey  the 
sufferings  of  these  pious  and  worthy  per- 
sons who  encountered  all  perils  lor  the  sake 
of  a  good  conscience,  would  draw  tears 
from  the  sympathetic  eye.  We  really  think 
their  fortitude  proceeded  from  the  secret 
influence  of  a  superior  and  unseen  power, 
which  strengthened  them  in  the  day  of 
trial."     Impartial  Hist,  vol,  4,  p,  202 

Mr.      Samuel    Oates,    a    very    popular 
preacher,   and   great  disputant,   taking  a 
journey  into  Essex  in    1646,  preached  in 
several  parts  of  that  county,  and  baptized 
great  numbers  of  people,  especially  about 
Bocking,   Braintree,   and    Tarling.      This 
made  the  presbyterians  in  those  parts  very 
uneasy;  especially  the  ministers,  who  com- 
plained bitterly  that  such  things  should  be 
permitted  ;  and  endeavoring  to  spur  on  the 
magistrates  all  they  could  to  suppress  him. 
It    happened    that  among    the    hundreds 
which  he  had  baptized  in  this  county,  one 
died  within  a  few  weeks  after ;  and  this 
they  would  have  to  be  occasioned  by  her 
being  dipped  in  cold  water,     accordingly 
they  prevailed  upon  the  magistrates  to  send 
him  to  prison,  and  put  him  in  irons  as  a 
murderer,  in  order  to  take  his  trial  at  the 
next  assizes.    Great  endeavours  were  used 
that  he  might  be  brought  in  guilty:     Nay, 
so  fond  were  some  of  this  story,  that  they 
published  it  for  truth  before  it  had  been 
legally  examined.     They  declared  that  he 
held  her  so  long  in  the  water,  that  she  fell 
presently  sick :     That  her  belly   swelled 
with  the  abundance  of  water  she  took  in, 
and  within  a  fortnight  or  three  weeks  died  ; 
and  upon  her  death-bed  expressed  her  dip- 
ping to  be  the  cause  of  her  death.     All 
which  was  afterwards  made  to  appear  to 
be  notorious  falsehoods.     They  arraigned 
him  for  his  life  at  Chelmsford  assizes.     But 
uponhis  trial  several  credible  witnesses  were 
produced,  among  whom  the  mother  of  the 
maid  was  one  ;  who  all  testified  upon  oath, 
that  the  said  Ann  Martin  (that  being  her 
name)   was   in  better    health  tor  several 
days  after  her  baptism  than  she  had  been 
for  some  years  before ;  and  that  she  was  seen 
to  walk  abroad  afterwards  very  comfortably. 
So  that  notwithstanding  all  the  malignity 
that  appeared  in  this  trial,  he  was  brought 
in  not  guilty,  to  the  great  mortification  of 
his    enemies. — Not  long   after    this,    Mf. 
Oates  went  to  Dunmow  in  Essex :  when 
some  of  the  zealots  lor  infant-baptism  in 
that  town  heard  where  he  was,  without  any 
other  provocation  but  that  of  his  daring  to 
come  there,   thej'  dragged  him  out  of  the 
house,  and  threw  him  into  a  river,  boaBt- 
ing  they  had  thoroughly  dipped  him.— ^ 
Crosby's  Hist,  vol,  1,  p.  236,  241. 


GENERAL    VIEW    OF    BAPTISM, 


23 


In  1664;  The  venerable  Benj.  Keach, 
pastor  of  a  baptist  church  at  Winslow  in 
Buckinghamshire,  was  imprisoned — accu- 
sed of  sedition  and  heresy — stood  twice  in 
the  pillory  (two  hours  each  time)  and  paid 
a  fine  of  twenty  pounds  to  the  king,  for  no 
other  offence  than  that  of  his  publishing  a 
Baptist  Catechism.  His  book  was,  by  or- 
der of  Lord  Chief  Justice  Hide,  burnt  at 
Winslow  by  the  common  hangman. 

In  1666 ;  Mr.  Robert  Shafder,  (a  bap- 
tized believer)  who  had  suffered  much  by 
imprisonment  for  Christ's  sake,  and  who 
dying  soon  after  his  release  from  confine- 
ment, was  interred  in  the  common  burying- 
ground  amongst  his  ancestors  :  The  same 
day  that  he  was  buried,  certain  zealots,  in- 
habitants of  Croft  in  the  county  of  Lincoln, 
opened  his  grave,  took  him  from  thence, 
and  dragged  him  to  his  own  gate,  and 
there  left  him.  See  Crosby^s  Hist,  vol,  2,  p, 
187,  239. 

In  1683;  Thomas  de  Laun,  a  pious  and 
learned  baptist,  with  his  wife  and  two  chil- 
dren, perished  in  Newgate  for  no  other 
crime  than  that  of  his  publishing  his  rea- 
sons for  nonconformity.  This  book  (a  mas- 
terly performance)  was,  by  order  of  the 
Recorder  of  London,  burnt  by  the  hang- 
man at  the  Royal  Exchange.  Preface  to 
De  Laun^s  Plea. 

The  time  would  fail  us  to  tell  of  Powel, 
of  Sims,  of  Stennett,  ofBunyan,  of  Cheare, 
of  Gifford,  of  Bampfielde,  of  Jeffery,  of 
Hammon,  of  Reve,  of  Peck,  of  Monk,  of 
Write,  of  Stanley,  of  Smith,  of  Reynolds, 
of  Griffith,  of  James,  and  of  clouds  of  wit- 
nesses beside,  who,  in  those  days,  thus  suf- 
fered through  the  malevolence  of  their  op- 
posers.  But,  they  are  entered  into  their 
rest — God  has  wiped  all  tears  from  their 
eyes — the  days  of  their  mourning  are  end- 
ed. 

In  1673 ;  was  published  a  pamphlet  en- 
titled, "Mr.  Baxter  baptized  in  blood." 
In  which  it  was  asserted  that  "Mr.  Josiah 
Baxter,  a  godly  minister  of  Boston  in  New 
England,  had  been  murdered  by  four  ana- 
baptists, for  no  other  reason  but  because 
he  had  worsted  them  in  disputation." — 
This  matter  being  thoroughly  investigated, 
proved  to  be  a  vile  forgery ;  to  the  ever- 
lasting shame  of  its  psedobaptist  authors. 
See  Crosby's  Hist,  vol,  2,  p.  278 

Dr.  Hurd  :  "  In  1643  ;  the  baptists  pub- 
lished their  confession  of  faith,  and  in  1646, 
it  was  licensed  by  order  of  the  parliament. 
Except  in  the  articles  of  baptism,  and 
church  government,  this  coni'ession  differed 
very  little  from  that  of  Westminster  now 
established  in  the  church  of  Scotland. — 
However,  they  were  now  persecuted  by 
the  presbyterians,  just  as  tliey  had  been 
before  by  the  episcopalians.  The  story  ol" 
Venner,  the  fifth  monarchy  man,  is  well 


known,  who  at  the  time  of  the  restoration, 
sallied  out  from  a  house  in  Coleman-street, 
with  some  of  his  hearers,  paraded  the 
streets,  and  knocked  down  every  person 
that  came  in  their  way.  Their  professed 
intention  Avas,  to  set  King  Jesus  upon  his 
throne.  These  inlatuated  people  believed, 
that  the  millenium  was  then  to  take  place, 
and  Christ  was  to  reign  Avith  his  people  a 
thousand  years.  It  is  certain  that  the 
baptist  had  no  more  concern  with  this  in- 
surrection of  Venner's,  than  they  had  with 
the  election  of  a  pope,  but  the  presbyte- 
rian  party  at  court  embraced  the  opportu- 
nity of  wreaking  their  vengeance  on  the 
whole  body  of  those  innocent  people ; — 
four  hundred  of  whom  were  crowded  into 
Newgate,  besides  many  in  other  prisons. 
But  at  the  coronation  they  were  set  at 
liberty,  by  the  act  of  indemnity.  They 
published  a  declaration,  wherein  they  tes- 
tified their  abhorrence  of  Venner's  insur- 
rection, and  all  they  begged  for  was,  liberty 
to  meet  together,  to  worship  God  according 
to  the  dictates  of  their  consciences.  This, 
however,  did  not  avail  them  much,  for  they 
were  continually  persecuted  during  the 
whole  of  this  reign."  Rites  and  Cerem. 
p,  592. 

The  conduct  of  the  presbyterians,  in  this 
instance  was  base  beyond  description.  It 
being  well  known  that  Venner  and  his 
people  were  psedobaptists  ;  and  the  avowed 
enemies  of  the  baptists.  For  Venner  him- 
self had  declared,  that  if  he  succeeded,  the 
baptists  should  know  that  infant  baptism 
was  an  ordinance  of  Christ's  appointment. 
See  Crosby's  Hist,  vol,  2,  p,  65.  Hist,  of 
Relig.   vol,   4,  p,  202. 

Mr.  Turner,  in  order  to  render  the  bap- 
tists obnoxious  to  government,  has  repre- 
sented them  as  enemies  to  the  chief  Magis- 
trate : — Merely  because  they  hold  that  ma- 
gistrates have  no  right  to  prescribe  modes 
of  worship.     Hist,  of  all  Relig.  p,  294. 

Many  have  endeavoured  to  render  the 
baptists  odious  to  the  world  at  large,  by 
endeavouring  to  represent  the  greatest  her- 
etics, and  men  who  have  been  executed  for 
the  worst  of  crimes,  to  be  of  the  sect  of  the 
anababtists.  Thus,  Sir  Gervice  Yelvis, 
lieutenant  of  the  tower,  who  was  executed 
on  tower-hill  for  poisoning  Sir  Thomas 
Overbury,  was  represented  to  be  an  ana- 
baptist, as  appears  by  his  speech  on  the 
scaffold.  In  which  (he  says)  "  The  Lord 
Chief  Justice,  at  my  arraignment,  said  I 
was  an  anabaptist.  I  would  to  God  I  was 
as  clear  from  all  other  sins,  as  from  that ; 
for  I  always  detested  that  denomination." 
Preface  to  Crosby's  Hist  vol,  3,  ;;,  50 

Mr.  Arnold  and  Dr.  Schvn,  have  pro- 
ved by  irreli-agabic  evidence  from  state 
p.ipcrs,  public  confessions  of  iiiith,  and  avi- 
ihenlic  books,  that  E.  and  F.  Sjianlieim, 


24 


GENERAL     VIEW    OF    BAPTISM, 


Heidegger,  Hoffman,  and  others,  have  giv- 
en a  fabulous  account  of  the  history  of  the 
Dutch  Baptists,  and  that  tlie  younger  Span- 
heim  liad  taxed  them  with  holding  thirteen 
heresies,  of  all  which  not  a  single  society  of 
them  believed  one  word :  Yet  later  histo- 
rians quote  these  writers  as  devoutly  as  if 
all  they  had  affirmed  were  undisputed  and 
allowed  to  be  true.  Hist,  of  Bap.  p,  467. 
Many  zealous  defenders  of  infant  sprink- 
ling have  upbraided  the  baptists  with  the 
irreligious  behavior  of  a  people  who  lived 
in  Germany  about  three  hundred  years 
since.  But  this  is  very  illiberal ;  for  their 
conduct  no  more  affects  the  baptists  at 
large,  than  the  sin  of  Judas  affected  the 
Apostles,  or  than  the  horrid  abominations 
of  the  papists  affect  the  pgedobaptists  in 
general. 

There  were  about  the  year  1692,  two 
neighboring  dissenting  teachers  of  congre- 
gations in  Wapping:  Hercules  Collins, 
who  taught  a  baptist  congregation  ;  and 
Francis  Mence,  who  taught  a  congregation 
of  independents.  Collins  published  a  book 
of  reasons  for  believers'  baptism,  in  which 
he  observed,  among  other  things,  that  there 
was  no  reason  to  baptize  an  infant  under 
pretence  of  saving  him,  for  that  original 
sin  was  not  washed  off  by  the  baptismal 
water,  but  by  the  blood  of  Christ,  and  the 
imputation  of  his  righteousness.  Mence 
thought  it  his  duty  to  guard  his  congrega- 
tion against  this  supposed  error,  and  he 
both  preached  and  printed  '  That  this  was 
inlant-daraning  doctrine.  The  principle, 
(he  said.)  evidently  excluded  dear  infants 
irom  the  kingdom  of  God,  which  was  an 
audacious  cruelty,  sending  them  by  swarms 
into  hell.'  In  vain  Collins  explained  him- 
self and  justified  his  doctrine  in  a  cheap 
pamphlet  intended  for  the  information  of 
the  Godly  about  Wapping  and  elsewhere. 
The  religious  people  about  Wapping  were 
not  so  easily  satisfied,  and  he  went  a  great 
while  in  danger  of  his  life,  the  streets  re- 
sounding with  the  cries  of  tender  mothers, 
"  There  goes  Collins  who  holds  the  damna- 
tion of  infants."     Hist,  of  Bap.  p.  473. 

Mr.  Lewelyn:  'You  [baptists]  leave 
the  helpless  [infant]  to  perish,  and  for  no 
other  reason  but  because  he  is  helpless. 
It  fills  you  with  rage  to  hear  that  God  has 
graciously  provided  for  the  peace  of  benign 
and  merciful  parents ;  putting  it  in  their 
power  to  wash  their  infants  in  baptism,  and 
place  them  in  the  salvation  of  God,  safe  and 
secure  in  his  favor  living  or  dying,  all  their 
minority  and  incapacity  to  choose  and  act 
for  themselves.  You  are  daily  praying  and 
preaching  to  deliver  the  world  irom  the 
great  plague  of  infant  salvation,  and  ear- 
nestly hope  for  the  blessed  time  to  come 
when  ihey  sh.ill  be  all  left  in  the  hands  of 
the  Devil.'     Doctrine  of  Bap.  p.  68. 


Mr.  Marshall  charges  the  baptists 
with  being  guilty  of  pronouncing  '  a  rash 
and  bloody  sentence  ;  condemning  infants 
as  out  of  the  state  of  grace  :'  Nay,  he  af- 
firms that  '  their  conduct  exceeds  the  cru- 
elty of  Herod  and  Hazsel,  in  slaying  and 
dashing  the  infants  of  Israel  against  the 
wall'     In  Mr.  Tomes^s  E.ram.  p.  170. 

Mr.  Russen  says,  '  Their  [the  baptists] 
ministers  are  ministers  of  error  and  schisms, 
teachers  of  heresy  and  blasphemy,  and  their 
churches  are  synagogues  of  Satan.'  In 
another  place  he  says,  'He  believes  the 
Jewish  woman,  who  in  the  wars  of  Jerusa- 
lem killed  her  child  and  eat  it,  will  be  more 
excusable  in  the  day  of  judgment  than  the 
anabaptists,  because  she  only  killed  the 
body  and  that  for  food,  in  a  time  of  famine ; 
but  these  kill  the  soul  in  a  time  of  plenty, 
«fcc.'  Fundamentals,  Chap.  3 — 6.  From 
the  spirit  and  temper  here  manifested,  we 
may  infer,  that  it  was  a  great  mercy  for  the 
baptists,  that  the  Stake  and  the  Faggots 
were  not,  at  this  time,  in  the  hands  of  these 
their  opposers. 

Mr.  BuRKiTT :  '  Since  the  last  general 
liberty  the  anabaptists  thinking  themselves 
thereby  let  loose  upon  us,  have  dispersed 
themselves  in  several  counties.  One  of 
their  teaching  disciples  having  set  up  in  our 
neighborhood  for  making  proselytes,  by 
baptizing  them  in  a  nasty  horse-pond,  into 
which  the  filth  of  the  adjacent  stable  occa- 
sionally flows,  and  out  of  which  his  deluded 
converts  came  forth  with  so  much  mud  and 
filthiness  upon  them,  that  they  rather  re- 
sembled creatures  arising  out  of  the  bot- 
tomless pit  than  candidates  of  holy  baptism  ; 
and  all  this  before  a  promiscuous  multitude, 
in  the  face  of  the  sun.'  Discourse  on  Infant 
Bap.  But  it  was  well  for  these  persecuted 
believers,  that  a  promiscuous  multitude  was 
present  at  their  baptisms,  that  so  they 
might  have  witnesses  to  detect  this  false, 
this  wicked  story.  A  certificate  was  drawn 
up,  and  signed  by  several  that  were  present 
both  pa?dobaptists  as  well  as  baptists,  in 
which  after  they  had  cited  Mr.  Burkitt's 
words,  as  above,  they  say,  '  We  whose 
names  are  hereunto  subscribed,  do  solemn- 
ly certify  and  declare  to  the  whole  world, 
that  those  reports  and  assertions  of  the  said 
Mr.  Burkitt  are  utterly  and  notoriously 
false.'  This  certificate  was  published. 
Nor  did  Mr.  Burkitt,  or  any  person  for  him, 
ever  attempt  a  rejoinder.  Crosbi/s  Hist, 
vol.  4.  p.  285. 

The  Methodist  Dialogue  Writer. 
lately  published  a  falsehood  similar  to  the 
above.  '  The  persons  I  saw  baptized  (says 
he)  were  immersed  in  a  stagnant  pool ;  and 
though  the  ceremony  is  doubtless  an  em- 
blem of  purity,  so  Ibul  was  the  appearance 
of  the  water,  that  I  apprehend  they  must 
come  out  of  it  more  externally  impure  than 


GENERAL     VIEW    OP    BAPTISM 


25 


they  went  in.'  We  shall  just  observe,  as  a 
reply  to  such  a  slander,  that  the  place  to 
which  this  author  seems  to  allude,  is  kept 
perfectly  clean — the  water,  which  is  pure, 
is  let  into  it  the  day  before  the  Ordinance 
is  administered,  and  it  is  let  out  again  as 
soon  as  the  service  is  ended. — Such  writers 
would  do  well  to  peruse  the  16th  verse  of 
of  the  20th  chapter  of  the  book  of  Exodus: 
'  Thou  shalt  not  bear  false  witness  against 
thy  neighbor.' 

We  might  easily  fill  a  volume,  yea 
volumes  with  historic  Sketches  and  Re 
marks  similar  to  the  preceding :  but  these 
are  sufficient  to  prove,  that  infant-baptism 
owes  much  of  its  popularity  to  the  Imos  of 
kings  and  emperors,  the  decrees  and  ana- 
themas of  popes  and  councils,  and  the  base 
misrepresenkitions  oi' an  antichristian  priest 
hood.  All  these,  for  a  succession  of  ages, 
have  been  engaged  in  its  favor  and  support. 
Thousands  have  been  martyred,  banished, 
and  despoiled  of  their  worldly  goods,  for 
conscientiously  adhering  to  Scriptural  Bap- 
tism :  but  not  a  single  person  in  all  Chris- 
tendom, since  the  man  of  sin  first  declared 
himself  head  of  the  church,  has  ever  been 
put  to  death  for  dipping  or  sprinkling  in- 
fants. Why  this  difference  of  treatment? 
The  reason  is  obvious  :^Believers  baptism 
is  from  heaven,  therefore  the  apostate  church 
of  Rome  and  an  unconverted  world  have 
agreed  in  opposing  it — infant  baptism  is 
of  men;  therefore  it  is  much  esteemed, 
and  warmly  supported :  for  the  world  loves 
its  own. 


While  some  have  basely  misrepresented 
and  cruelly  persecnted  the  baptists,  others 
have  artfully  drawn  a  veil  over  them.  Two 
or  three  instances,  out  of  a  hundred  that 
might  be  named,  must  at  present  sufiice. 
Dr.  Haweis  has  given  us,  what  he  calls, 
"  An  impartial  History  of  the  Church." 
The  principal  source  from  whence  he  de- 
rived the  documents  which  constitute  his 
two  first  volumes,  seems  to  be  the  works 
of  Dr.  Mosheim.  Bui  though  Mosheim 
tells  us  "  That  John  the  Baptist  immersed 
his  disciples — That  baptism  was  adminis- 
tered, in  the  first  century,  by  immersion — 
That  persons  received  baptism,  according 
to  the  primitive  manner,  even  by  immer- 
sion, &c."  Yet  the  Dr.  passes  over  all  this, 
in  studied  silence.  And  though  he  gives 
some  account  of  Peter  de  Bruys,  and  Hen- 
ry his  successor,  who  flourished  in  the 
twelfth  century,  yet  takes  care  not  to  say 
any  thing  about  these  popular  reformers 
opposing  the  church  of  Rome  in  the  article 
of  infant-baptism.  Why  were  (hese  his- 
toric facts  omitted?  The  reason  is  evident 
— his  readers  are  by  and  by  to  be  told  that 
the  rise  of  the  baptists  was  not  till  the  six- 

VoL.  1.— D. 


teenth  century — therefore  nothing  contrary 
to  this  assertion  must  be  admitted  into  the 
former  part  of  his  impartial  history, 

Mr.  Stephen  .Tones,  in  his  Biographi- 
cal Dictionary  tells  us.  That  Richard  Bax- 
ter, an  eminent  divine,  was  a  Nonconform- 
ist— That  Samuel  Babcock,  an  eminent 
critic,  yvas  a  Presbyterian— Hhai  Dr.  Owen, 
an  eminent  divine,  was  an  Independent — 
That  John  Wesley  was  a  celebrated  leader 
among  the  Methodists— That  John  Gam- 
bold,  a  truly  good  man,  was  a  bishop 
among  the  Moravians — And,  That  Robert 
Barclay  was  an  eminent  writer  among  the 
Quakers.  But  in  the  account  he  gives  of 
Dr.  Gill,  and  Dr.  Gifford,  nothing  is  said 
of  their  being  Baptists.  Why  this  partial- 
ity ?  Why  ?  The  public  at  large  must 
not  be  informed  that  there  are  learned 
Doctors  to  be  met  with  among  the  people 
of  this  denomination. 

The  Religious  Tract  Society,  lately  pub- 
lished, what  they  call,  "  The  life  of  Mr. 
John  Bunyan."  But  though  they  well 
knew  that  Mr.  Bunyan  was  baptized  on  a 
profession  ol"  his  faith  after  his  conversion — 
and  though  they  well  knew  that  he  after- 
ward became  a  baptist  minister ;  yet  not  a 
word  of  this  appears  in  their  publication. 
Why  were  these  circumstances  concealed  ? 
The  reason  is  very  evident — The  world 
must  not  be  informed  that  the  celebrated 
Author  of  the  Pilgrim's  Progress  was  a  bap- 
tist. Surely  we  have  but  little  reason  to 
expect  a  reformation  among  mankind  at 
large,  while  those  who  set  themselves  up 
for  reformers,  can  tltus  deviate  from  the 
principles  of  common  honesty. 


CHAPTER    X. 

TVie  most  popidar  Arguments  in  favor  of 
infant-baptism^  briefly  considered. 

The  argument  that  is  most  frequently 
urged,  is  grounded  on  the  language  and 
conduct  of  Christ  respecting  little  children : 
Mark  10,  13 — 16.  much  do  we  admire  the 
amiable  condescention  of  the  Son  of  God,  in 
regard  to  these  infants  ;  but  did  he  baptize 
them  ?  If  so,  the  sacred  historian  has  not 
recorded  the  important  fact.  Not  one  word 
does  he  say  of  baptism  throughout  the 
whole  chapter.  John,  on  the  contrary,  in- 
forms us,  that  Jesus  himself  baptized  not, 
but  his  disciples :  John  4,  2,  Nor  can  we 
suppose,  with  any  appearance  of  reason, 
ihat  these  infants  were  baptized  by  the 
disciples  ;  because  they  were  much  displea- 
sed, and  even  rebuked  those  who  brought 
them.  Would  they  have  acted  thus,  i£ 
they  had  been  in  tho  habit  of  baptizing 
children  ? 


26 


GENERAL    VIEW    OF    BAPTISM. 


The  second  argument ;  Avhich  we  notice, 
is  taken  i'rom  the  words  of  Feter,  Acts  2. 
39 :  "  The  promise  is  anto  you  and  to  your 
children,  and  to  all  that  are  afar  off",  even 
to  as  many  as  the  Lord  our  God  shall 
call."— To  say  nothing  of  the  original  term, 
which  means,  not  infants,  but  descendants, 
we  may  observe,  that  the  apostle  limits  the 
promise,  whatever  be  its  import,  to  those 
ii-hom  the  Lord  our  God  shall  call.  Now 
this  is  perfectly  our  idea.  All  who  are 
called  of  God,  whether  young  or  old,  ought 
to  be  baptized. 

The  third  argument  is  derived  from  the 
account  which  we  have  of  the  baptism  of 
households.  Of  these  we  have  three  in- 
stances. We  are  told  that  Lydia  was  bap- 
tized and  her  liousehold :  but  before  any 
argument  deduced  hence  can  be  admitted 
as  valid,  it  is  necessary  to  ascertain  wheth- 
er Lydia  had  children  ?  Whether  they 
were  infants  ?  Whether  they  were  at  Thy- 
atyra,  )ier  own  city,  or  with  her  at  Philpipi  ? 
But,  on  suppositoii  that  she  had  infants  with 
her,  it  would  not  follow,  from  the  use  of 
the  term  household,  that  they  were  bap- 
tized, because  it  is  said  that  Elkanah  and 
all  his  house  went  up  to  Shiloh,  to  otl'er  un- 
to the  Lord  the  yearly  sacrifice,  and  his 
vow  :  and  yet  we  learn  from  what  follows, 
that  Hannah  and  the  young  child  Samuel, 
staid  at  home. — The  next  instance,  which 
is  that  of  the  household  of  the  jailor,  re- 
quires only  to  be  stated.  Paul  and  Silas 
spake  unto  him  the  word  of  the  Lord,  and 
to  all  that  were  in  his  house.  He  rejoiced, 
believing  in  God  with  all  his  house.  And 
he  and  all  his  were  baptized :  Acts.  16  32. 
All  this  is  natural,  and  proper.  The  word 
of  the  Lord  was  addressed  to  them  ; — they 
believed ;  and  their  faith  produced  obedi- 
ence to  his  commands.  The  last  instance 
is  that  of  Stephanus,  which  Paul  mentions : 
1  Cor  1.  16:  Of  this  household  he  says, 
in  the  same  epistle  ;  chap.  16.  15  :  that  it  is 
the  first  fruits  of  Achaia,  and  that  they  have 
addicted  themselves  to  the  ministry  of  the 
saints.  What  an  honorable  employ? — 
What  a  sterling  proof  did  this  happy  fami- 
ly afford  of  the  reality,  and  of  the  strength 
of  their  faith. 

The  next  argument  we  notice  is  that  bap- 
tism came  in  the  room  of  circumcision.  But 
where  are  we  told  this  ?  The  apostle  does 
not  appear  to  have  beon  acquainted  with 
this  fact,  or  it  would  have  been  natural  for 
him  to  have  insisted  on  it,  when  he  was 
called  to  oppose  judaizing  zealots:  but 
though  he  constantly  affirmed  that  circum- 
cision is  abolished,  he  never  gives  the  least 
hint  that  baptism  was  its  substitute 

A  fifth  argument  is  taken  from  the  cove- 
nant, into  which  God  condescended  to  en- 
ter with  Abraham.  Now,  without  enqui- 
ring into  the  nature  of  this  covenant,  it  will 


be  sufficient  to  observe,  that,  by  the  seed  of 
Abraham,  we  must  understand,  either  his 
natural,  or  his  spiritual  seed ;  for  there  is 
no  medium.  If  this  natural  seed  only  be 
meant,  we  are  all  necessarily  excluded,  be- 
cause we  are  sinners  of  the  Gentile  race. 
If  his  .spiritual  seed  be  intended,  we  must 
possess  the  faith  of  Abraham,  before  we 
can  claim  a  relation  to  him ;  "  Know  ye, 
therefore,  that  they  which  are  of  the  iaith, 
the  same  are  the  children  of  Abraham. 
So  then  they  which  be  of  ftiith,  are  blessed 
with  faithiul  Abraham.  If  ye  be  Christ's 
then  are  ye  Abraham's  seed  ;  and  heirs  ac- 
cording to  the  promise :"  Gal.  3.  7,  9,  29. 
Thus  it  appears  that  they  are  heirs  accor- 
ding to  the  promise,  who  believe  in  Christ. 
For  none  but  such  have  any  evidence  that 
they  belong  to  Christ,  or,  in  other  words, 
are  Chrisfs.,  as  the  apostle  speaks.  Now 
we  maintain,  that  all  of  this  description 
ought  to  be  baptized.* 

Some  contend  that  if  infants  are  not  to  be 
baptized,  the  Christian  dispensation  is  less 
merciful  than  was  the  Jewish.  How  less 
merciful  ?  Because  the  Jewish  males 
were  circumcised.  How  diff'erently  do 
the  sacred  writers  speak  upon  this  sub- 
ject? The  Apostles,  when  assembled  in 
council  at  Jerusalem,  to  deliberate  on  the 
expediency  of  circumcision,  called  it  a  yoke : 
Acts  XV.  10.  Those  of  the  primitive  Chris- 
tians, who  had  just  views  of  the  glorious  su- 
periority of  the  new  dispensation,  compared 
with  the  old  economy,  rejoiced  in  their  Iree- 
dom  from  Jewish  ceremonies.  Othens, 
whose  minds  were  less  enlightened,  were 
frequently  exhorted  by  the  Apostles  to 
stand  fast  in  the  liberty  wherewith  Christ 
had  made  them  free  :  and  to  take  care  not 
to  be  entangled  again  with  the  yoke  of  bond- 
age :  Gal.  5.  1.  See  Bore's  Ans.  to  Ed- 
wards. 

Others  plead  apostolic  tradition.  To 
such  we  shall  only  repeat  what  a  learned 
psedobaptist  hath  said  on  the  subject.  Cur- 
CELLAEUS  :  '  Paedobaptism  was  unknown  in 
the  two  first  ages  after  Christ ;  in  the  third 
and  fourth  it  was  approved  by  a  few  ;  at 
length,  in  the  fifth  and  following  ages  it  be- 
gan to  obtain  in  divers  places,  and  there- 
fore this  rite  is  indeed  observed  by  us  as  an 
ancient  custom,  but  not  as  an  apotolic  tra- 
dition.'    In  Gill's  Ans.  to  Towgood. 

There  are  others  who  assert  that  infant 
baptism  came  in  the  room  of  Jewish  prose- 
lyte baptism.  This  is  certainly  a  very 
proper  pedestal    for  it  to  rest  upon.     The 


*  As  some  of  our  opposer.s  often  assert,  that  baptism  is 
a  seat  of  the  covenant — ^We  beg  leave  just  to  observe, 
That  the  Blood  of  Christ,  in  one  view,  and  the  Spirit  of 
Christ,  in  another,  appear  to  us  to  be  the  ontij  Seals  of 
the  Covenant  of  Grace.  By  the  former,  the  covenant 
itself  is  most  solemnly  ratified  ;  by  t)ie  latter,  our  interest 
In  it  is  inviolably  ascertained.  See  Mat.  26.  28.  Heb.  9. 
16.  17.    Eph.  1.  13.  and  4.  30. 


GENERAL    VIEW    OF    BAPTISM, 


foundation  and  superstructure  are  both  of 
the  same  unsanctified  materials.  For  as 
there  is  no  precept,  nor  example,  nor  inti- 
mation, relative  to  infant  baptism  in  the 
New  Testament,  so  there  is  no  command 
for,  nor  example,  nor  intimation  of  proselyte 
bathing  in  the  Old  Testament.  Hence  a 
popish  ceremony  is  erected  upon  a  Jewish 
tradition  * 

We  notice  the  three  following  Texts,  as 
some  of  our  opposers  have  pressed  them  in- 
to their  service. 

1st.  Mat.  xxviii.  19 :  "  Go  ye  therefore 
and  teach  all  Nations,  baptizing  them  in 
the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost."  The  different 
views  which  learned  psedobaptists  have  of 
this  capital  text  are  very  remarkable  :  for 
professor  Arnold  maintains  that  The  bap- 
tism of  infants  is  either  commanded  here, 
or  no  where ;  professor  Venema  frankly 
acknowledges,  that  our  Lord  speaks  con- 
cerning the  baptism  of  adults  only.  Thus 
Doctors  differ.  Strange  however  as  it  may 
seem,  we  have  the  singular  happiness  to 
agree  with  them  both.  Considering  this 
text  as  the  great  law  of  baptism,  we  concur 
■with  the  former  in  concluding.  That  if  there 
be  no  requisition  of  infant  baptism  here,  it 
is  in  vain  to  seek  for  one  any  where  else. 
On  the  other  hand,  we  are  equally  clear 
the  latter  is  perfectly  right,  when  he  gives 
it  as  his  opinion,  that  our  Lord  in  this  pas 
sage  does  not  command  the  baptism  of  in 
fants.  We  may  be  assured  though  Doc- 
tors thus  disagree,  that  the  Apostles  knew 
the  mind  of  Christ  in  this  commission ;  and 
that  they  practised  accordingly ;  and  as 
their  practice,  with  regard  to  baptism,  was 
a  comment  on  this  command,  so  their  infal- 
lible Writings  must  be  considered  as  a  faith 
ful  representation  of  that  practice.  As 
therefore  this  divine  law  says  nothing  of  in- 
fant baptism,  and  as  the  records  of  apos- 
tolic practice  are  equally  silent  about  it ;  we 
are  warranted  to  conclude,  that  psedobap- 
tism  was  neither  commanded  by  our  Lord 
nor  practised  by  his  Apostles.f  See  BooMs 
Pcedobap.  Exam.  vol.  2.  p.  269.  310. 

2nd.  jRom.  11.  16:  "  For  if  the  first  fruits 
be  holy,  the  lump  is  also  holy:  and  if  the 
root  be  holy,  so  are  the  branches." 

The  first  fruits,  were  those  Jews  who  re- 
received  the  first-fruits  of  the  Spirit  in  the 

'As  the  Scriptures  are  totally  silent  relative  to  Prose- 
lyte Baptism,  so  (Or.  GUI  assures  us)  there  is  no  mention 
marie  of  it,  either  by  the  Jewish  Doctors  or  the  Christian 
Fathers  of  the  first  three  or  four  centuries.  See  Gill's 
Dissert  on  Proselyte  Bap. 

Dr.  Lardner  says,  '  As  for  the  baptism  of  Je\vish  Pro- 
selytes, I  take  it  to  be  d.  mere  fiction  of  the  Rabbins,  by 
whom  we  have  suffered  ourselves  to  be  imposed  upon.' 
Letter  to  Dr.  Dodridge. 

t  St.  Jerom,  when  commenting  on  Matt,  xxviii.  19. 
says,  'First  they  teach  all  nations,  then  dip  tliose  that 
are  taught  in  water ;  for  it  cannot  be  that  the  body  should 
receive  the  sacrament  of  Baptism,  uiiles-s  tlie  soul  has 
before  received  the  truth  of  faith.'  In  Dr.  Gill's  Body 
(if  Divin.  vol.  3.  p.  319. 


land  of  Judea.  They  were  but  few  in 
number,  as  the  first-fruits  is  but  small  in 
comparison  of  the  lump.,  and  mean,  and  ab- 
ject, like  a  root  in  a  dry  ground ;  yet  were 
pledges  and  presages  of  a  large  number  of 
souls  among  that  people,  to  be  converted  in 
the  latter  day.  Now  the  Apostle's  argu- 
ment is,  '  If  the  first-fruits  be  holy,  the  lump 
is  also  holy,  and  if  the  root  be  holy,  so  are 
the  branches ;  that  is,  that  whereas  those 
persons  who  were  converted  among  the 
Jews,  however  few  in  number,  and  despic- 
able in  appearance,  yet  they  were  truly 
sanctified  by  the  Holy  Spirit ;  and  as  they 
were,  so  should  the  body  of  that  people  be 
in  the  last  days.  Here  is  not  a  syllable 
about  baptism,  much  less  about  infant 
sprinkling,  in  this  passage  nor  in  the  con- 
text. 

3rd.  1.  Cor.l.  14:  "  For  the  unbelieving 
husband  is  sanctified  by  the  wife,  and  the 
unbelieving  wife  is  sanctified  by  the  hus- 
band ;  else  were  your  children  unclean,  but 
now  they  are  holy."  This  text,  like  the 
former,  has  nothing  to  do  with  baptism : 
not  the  least  mention  is  here  made  of  that 
ordinance,  nor  the  remotest  reference  had 
to  it.  The  Apostle  is  speaking  of  a  man 
and  his  wife  unequally  yoked.  The  one  a 
believer,  and  the  other  an  unbeliever.  The 
believer  is  supposed  to  have  received  the 
gospel  since  the  conjugal  relation  com- 
menced. The  unbeliever,  probably,  was  a 
pagan.  The  question  is,  Does  not  a  moral 
union  with  Jesus  Christ,  dissolve,  in  such 
circumstances,  the  matrimonial  contract? 
The  answer  is,  no ;  by  no  means.  For 
though  a  moral  union  with  Christ,  makes  it 
criminal  in  any  to  marry  an  infidel,  yet  as 
the  parties  in  question  were  set  apart  to 
each  other  for  life.,  while  they  were  both 
of  them  unacquainted  with  the  gospel,  their 
civil  connexion,  formed  as  it  was,  could  not 
be  considered  as  criminal :  '  For  marriage 
is  honorable  in  all.' — By  the  sanctification 
of  the  unbelieving  party  cannot  be  meant 
internal  sanctification  ;  for  as  the  heart  can 
only  be  purified  by  faith,  the  person  in  that 
case,  would  be  no  longer  an  unbeliever. 
So  the  children  are  called  holy,  not  in  a 
moral,  but  in  a  civil  sense  :  that  is,  they  are 
not  spurious.  As  if  the  Apostle  had  said, 
If  your  marriage  were  unlawful,  your  child- 
ren would  be  illegitimate.  But  the  former 
is  not  a  fact;  therefore  not  the  latter. — 
Though  some  of  our  opposers  fancy  that  in- 
fant baptism  is  to  be  found  in  this  passage, 
yet  many  of  the  learned  among  them  have 
given  us  Expositions  of  it  similar  to  the 
above.  See  Keacfi's  Atis.  to  the  Athenian 
Society,  p.  8. 

The  baptism  of  the  three  thousand ;  Acts 
2.  41 :  has  been  often  pleaded,  as  presum- 
tive  evidence,  in  favor  of  sprinkling.  Mr, 
Booth :   '  That  three  thousand  should  be 


■28 


GENERAL     V I  E  Yv^    OF    BAPTISM. 


Bolemnly  immersed  at  such  a  place  as  Jeru- 
salem, and  at  a  time  when,  as  the  sacred 
historian  remarks,  the  disciples  had  favor 
with  all  the  people  ;  even  supposing  them 
all  to  have  been  baptized  in  one  day ; 
is  not  half  so  strange  as  various  ac- 
counts relating  to  facts  of  the  same  na- 
ture, that  we  find  in  the  page  of  history- 
Thus,  for  example,—  We  read  in  the  au- 
thentic life  of  Gregory,  the  apostle  of  the 
Armenians,  that  he  baptized  twelve  thou- 
sand together,  by  immersion,  in  the  river 
Euphrates :  which  Isaac  the  patriarch  of 
that  nation,  confirms  in  his  first  invective. 
Mr.  Fox  informs  us  that  Austin,  the  monk, 
baptized  ten  thousand  Saxons  or  Angles 
in  a  river  near  York,  in  one  day.'*  Sever- 
al similar  examples  might  have  been  pro- 
duced :  but  we  shall  only  recite  one  pas- 
sage more  from  Pfedobaptism  Examined, 
on  this  part  of  the  subject.  '  We  are,'  says 
Mr.  Booth,  'informed  by  the  sacred  historian, 
that  when  king  Solomon  dedicated  his  mag- 
nificent Temple,  he  offered  two  and  twenty 
thousand  oxen,  and.  a  hundred  and  twenty 
thousand  sheep?  Now  suppose  a  deist 
were  to  question  the  truth  ot  this  historical 
fact  on  account  of  the  great  number  of  ani- 
mals that  were  offered  ;  it  would  soon  be 
replied  by  our  opposers  themselves,  A  great 
number  of  priests  were  employed  ;  nor  was 
the  work  ^performed  in  one  day.  Why  then 
may  not  a  similar  answer  suffice  in  the  pre- 
sent case  ? 

A  zealous  opposer  of  scriptural  baptism 
lately  asserted,  '  That  they  had  as  good  a 
warrant  from  the  Bible  for  sprinkling  in 
fants,  as  they  had  for  admitting  women  to 
the  Lord's  table.'  Let  us  try  this  assertion 
by  the  sacred  Standard  of  Divine  Truth 
We  are  informed,  that  those  believed, 
'Were  baptized,  both  men  and  women:' 
Ads  V\\\.  12.  And  Paul  says,  'Let  your 
women  keep  silence  in  the  churches :'  1. 
Cor.  14.  34.  From  these,  and  other  passa- 
ges, it  appears  that  women  were  in  the 
churches  :  and  it  is  as  evident  that  women 
did  commune,  as  part  of  the  church  at  Je- 
rusalem.— '  And  when  they  were  come  in, 
they  went  up  into  an  upper  room,  where 
abode  both  Peter  and  James  and  John  and 
.undrew  and  Philip,  and  Thomas,  Barthnl- 
omew  and  Matthew,  James  the  son  of  Al- 
pheus,  Simon  Zelotes,  and  Judas  the  bro- 
ther of  James.  These  all  continued  with 
one  accord  in  prayer  and  supplication  icith 
the  women,  and  Mary  the  mother  of  Jesus  ; 
Acts.  i.  13.  14.  The  number  of  Names 
together,  [both  men  and  women]  were 
about  an  hundred  and  twenty :  r.  lb.  And 
they  continued  sledfastly  in  the  Apostles 


'E.   Pagitt  says,  tliat  Austin  commatitied  the  peopl 
to  go  into  tJie  river  hy  couples,  and  one  tiaptize  the  otliPr 
in  the  namo  of  the  Trinity.    Descrip.  of  Christi.  part  the. 
drttp.  15. 


doctrine,  and  fellowship,  and  in  breaking  of 
bread,  and  in  prayers :  Chap.  ii.  42.  And 
all  that  believed  [both  men  and  women] 
were  together :  v.  44.  And  they  continu- 
ing daily  with  one  accord  in  the  Temple 
and  breaking  of  bread  from  house  to  house : 
46.  And  the  Lord  added  to  the  church 
daily  such  as  should  be  saved.'  v.  47.  Now 
if  any  of  the  psedobaptisfs  can  produce 
such  a  Scripture  history  of  infants  being 
sprinkled,  we  promise  freely  to  be  of  their 
opinion. 

The  Methodist  Dialogue  Writer 
says,  '  I  do  not  pretend  to  ground  the  prac- 
tice of  infant  baptism  on  any  plain  positive 
command.  Baptism  must  rest  not  upon 
the  instructions  of  the  Word  of  God,  but 
upon  probabilities,  inferences,  human  rea- 
sonings and  conclusions  :'  p.  9. 17.  Strange! 
that  one  of  the  ordinances  of  the  gospel, 
should  lie  so  dark  and  obscure  in  the  New 
Testament,  that  it  cannot  be  proved  from  it 
'  but  by  probabilities,  inferences,  human 
reasonings  and  conclusions.'  Can  this  gen- 
tleman, or  any  of  his  brethren,  point  out  to 
us  a  single  Institute  of  the  Mosaic  law,  that 
lay  so  concealed  ?  Did  not  Moses  make 
every,  law,  precept,  and  command  plain,  so 
that  those  who  run  might  read  ?  And 
must  the  ever  blessed  Redeemer,  Avho  spoke 
as  man  never  spoke,  be  charged  with  am- 
biguity V  God  forbid  1  No,  his  commands 
are  express ;  the  subjects  of  baptism,  and 
the  manner  of  baptizing,  are  plainly  made 
known  in  the  sacred  page.  If  our  Author, 
or  any  of  his  friends,  wish  to  see  a  command 
for  infant  baptism,  they  may  find  several  in 
the  preceding  chapter:  but  they  will  soon 
perceive,  that  they  are  the  commands  of 
Antichrist. 

Lastly — It  is  often  said,  '  That  if  the  bap- 
tism of  infants  be  not  commanded,  it  is  not 
forbidden  ;'  hence  the  propriety  of  it  is  pre- 
sumed. But  upon  this  ground  our  oppo- 
sers lie  open  to  the  attacks  of  papists  and 
Mohametans.  A  papist  will  urge  that  salt 
in  baptism  is  not  forbidden,  therefore  it 
should  be  used  ;  and  that  as  it  is  no  where 
said  we  ought  not  to  sign  with  the  sign  of 
the  cross,  this  ceremony  s/io?(/c/  be  observed. 
With  equal  propriety  might  a  Mohametan 
contend,  that  as  they  are  not  expressly  forbid- 
den to  go  on  pilgrimage  to  Mecca,  it  is  their 
dtify  to  go.  If  to  such  absurd  reasoning,  they 
reply.  We  are  not  to  regard  the  doctrines 
and  commandments  of  men  ;  they  furnish 
us  with  an  argument  by  which  to  oppose 
the  practice  of  infant  baptism.  For,  with- 
out intending  the  least  disrespect  to  those 
who  conscientiously  differ  from  us,  we  can- 
not view  this  ceremony  in  any  other  light, 
than  as  an  human  institution  unknown  to 
Scripture,  no  where  commanded  by  Jesus 
Christ,  and  never  practised  by  his  Apostles. 
'  To  a  consistent  believer  in  Christ,  the 


WILSON'S     SCRIPTURE     MANUAL. 


29 


New  Testament  is  the  sole  standard  of  his 
practice,  in  regard  to  Baptism.  There  the 
ordinance  appears  along  witli  the  persons 
of  men  and  woman.  One  verse  of  the  his- 
tory of  the  church  of  Samaria,  which  was 
congregated  by  Philip  the  Deacon,  is  full 
and  express,  and  may  serve  for  the  whole. 
"  When  the  Samaritans  believed  Philip, 
preaching  the  things  concerning  the  king- 
dom of  God,  and  the  name  of  Jesus  Christ, 
they  were  baptized,  both  men  and  women." 
This  was  exactly  conformable  to  the  com- 
mand, and  the  example  of  Jesus,  whose  dis- 
ciples they  were :  to  his  command,  teach 


all  nations  baptizing  them  :  and  to  his  ex- 
ample, for  he  was  at  man's  estate  when  he 
went  to  be  baptized,  being  about  thirty 
years  of  age.  This  is  a  plain  path  and  free 
from  every  difficulty,  to  all  those  who  wish 
to  run  the  ways  of  Christ's  commands  inde- 
pendent of  human  tradition. 

'  'Tis  not  as  led  by  custom's  voice. 

We  make  these  ways  our  favor'd  choice, 

And  thus  with  zeal  pursue  : 
No,  heaven's  eternal  sovereign  Lord 
Has,  in  the  precepts  of  his  word, 

Enjoin'd  us  thus  to  do.' 


SCRIPTURE    MANUAL; 


A  PLAIN   REPRESENTATION 


ORDINANCE   OF   BAPTISM. 


BY  SAMUEL  WILSON. 


Search  the  Scriptures— Jb/m  v.  3.9. 


BIOGRAPHICAL 

SKETCH    OF    THE    AUTHOR. 

WRITTEN    BY   REV.    S.    H.    CONE. 


Rev.  Samuel  Wilson  was  the  first 
pastor  of  the  Baptist  Church  meeting  in 
Little  Prescott  St.,  Goodwan's  Fields,  Lon- 
don, and  served  the  Church  with  alTcction- 
ate  fidelity  and  great  success,  until  the 
period  of  his  death,  which  occurred  Oct. 
6th,  1750,    Dr.  Gill  preached  his  funeral 


sermon,  in  which  he  makes  the  following 
remarks : 

"  To  give  you  the  character  of  my  de- 
ceased brother  and  your  pastor,  I  want  the 
eloquence  of  the  deceased  to  paint  him  out 
in  his  proper  colors,  and  to  describe  him  as 
the  accomplished  man,  the  real  Christian, 
and  the  excellent  minister.  His  natural 
parts  were  very  quick  and  strong  ;  he  had 
a  great  vivacity  of  spirit  a  lively  iancy  and 
imagination,  a  retentive  memory,  a  penetra- 
ting mind,  and  a  solid  judgment;  which, 
with  the  advantages  of  literature,  and  above 
all,  the  grace  of  God  bestowed  on  him,  and 
spiritual  light  and  knowledge  given  him 
in  the  mysteries  of  the  gospel,  made  lum 
the  great  man  he  was.  His  mien  and  de- 
portment in  tlie  pulpit  were  grave  and  ven- 


30 


WILSON'S     SCRIPTURE    MANUAL, 


erable,  his  gesture  graceful,  his  address 
very  moving  and  pathetic,  his  language 
striking,  his  discourses  spiritual,  savory, 
and  evangelical  having  a  tendency  to  awa- 
ken the  minds  of  sinners  to  a  sense  of  sin 
and  danger,  and  to  relieve  and  comfort  the 
distressed.     He  was  indeed  an  eloquent 

f)reacher,  and  a  warm  defender  of  the  pecu- 
iar  doctrines  of  the  Christian  religion,  and 
in  one  word,  laborious,  indefatigable,  and 
successful ;  not  a  loiterer^  but  a  laborer  in 
his  Lord's  vineyard." 

It  would  have  been  easy,  from  the  ser- 
mon of  Dr.  Gill,  to  have  multiplied  extracts, 
honorable  to  the  literary  attainments  and 
ministerial  excellencies  of  Brother  Wilson; 
but  the  foregoing  will  be  enough  for  your 
purpose.  It  has  been  useful  and  pleasant 
to  find  that  his  indefatigable  labors  were 
abundantly  blessed  ;  the  church  under  his 
care  was  indeed  a  fruitful  bough  ;  a  fruitful 
bough  by  a  well,  whose  branches  run  over 
the  wall.  His  writings,  as  well  as  his 
preaching,  were  of  the  first  class,  and  his 
treatise  on  Baptism,  has  been  highly  esteem- 
ed by  our  English  bretliren,  from  the  time 
it  was  written,  in  1745. 


PREFACE. 

The  very  extraordinary  zeal  which  has 
lately  been  expressed  from  the  pulpit,  and 
the  press,  for  infant  baptism,  as  an  ordi- 
nance of  God,  or  of  unquestmiable  and  di- 
vine authoriijj,  put  me  on  reviewing  the  evi- 
dence, by  which  I  was  formerly  convinced 
of  tlie  contrary. 

And  as  I  do  not  remember  to  have  met 
with  any  thing  on  the  subject  exactly  in 
this  form,  if  it  has  no  other  advantage,  it 
may  point  out  a  method  of  inquiry  to  those 
who  make  the  word  of  God  the  rule  of  their 
faith  and  practice. 

There  are  some  few  hints  taken  from 
modern  authors  ;  but  the  main  is  the  judg- 
ment I  formed  of  these  things  at  the  time 
referred  to. 

I  have  only  to  add,  I  am  not  conscious 
of  a  wilful  misinterpretation  of  any  text,  but 
have  faithfully  given  what  I  apprehended 
to  be  the  real  sense  of  the  Holy  Ghost  ;  to 
whose  influence  and  blessing  I  humbly  re- 
commend it. 

S.  WILSON. 


A  SCRIPTURE  MANUAL,  &c. 


That  Baptism  is  an  ordinance  of  .Tesus 
Christ,  is  admitted  by  the  generality  of 


those  who  call  themselves  christians.  That 
it  is  of  standing  use  in  the  church  of  God, 
appears  from  the  nature*  of  the  institution 
when  rightly  understood,  and  the  promise 
oi"  the  great  Head  of  the  Church  to  iiis  min- 
isters in  the  administration  of  it ;  "  Lo,  I  am 
with  you  always,  even  unto  the  end  of  the 
world." 

And  as  this  ordinance  is  distinguished 
from  others,  in  its  limitation  to  a  single  ad- 
ministration, without  repetition  ;  great  care 
should  be  taken  that  we  act  agreeable  to 
the  mind  of  Christ  in  it.  What  is  to  be 
done  but  once  in  the  Christian's  life,  ought 
to  be  done  well. 

It  is  certain,  men  are  apt  to  run  into  ex- 
tremes. Some  may  possibly  make  too  much 
of  baptism  ;  supposing  it  to  be  a  regenera- 
ting, or  justifying  ordinance  ;  that  it  wash- 
es away  the  guilt  of  original  sin,  and  is  al- 
ways accompanied  with  the  conveyance  of 
grace.  Others  may  think  as  meanly  of  it 
as  a  mere  circumstantial  ritual,  or  test  of 
obedience  to  a  positive  precept,  with  little, 
if  any  spiritual  meaning. 

Nor  are  men,  good  and  learned  men,  les.g 
divided  about  the  subjects  and  mode  of  this 
sacred  institution.  If  this  arose  from  the 
obscurity  or  ambiguity  of  the  terms  in 
which  it  is  revealed,  it  might  carry  the  ap- 
pearance of  some  reflection  on  the  wisdom 
of  the  lawgiver  ;  it  being  a  duty  of  common 
concern,  in  which  the  plainest  Christian  is 
as  deeply  interested,  as  men  of  the  greatest 
capacity  or  literature.  But  if  it  appears  tliat 
God  has  not  been  wanting  in  this  matter, 
and  tliat  the  scripture  account  of  it  is  in 
terms  of  a  determinate  meaning,  and  easy 
to  be  understood  ;  whatever  darkness  may 
attend  our  minds,  we  have  no  room  to  quar- 
rel with  revelation. 

It  is  now  near  thirty  years  since  I  first 
examined  this  matter  ;  and  I  am  sure  no 
one  could  enter  into  the  inquiry  with  more 
earnest  desire  to  find  it  on  the  side  of  the 
common  practice  ;  all  my  conversation  and 
prospects  leaning  strongly  that  way. 

The  method  I  took  was,  I  hope,  in  a  de- 
pendance  on  God,  whose  direction  I  earn- 
estly implored,  to  collect  the  whole  evidence 
from  scripture,  to  consider  carefully  every 
part  separately,  that  I  might  know  what 
was  his  good  and  acceptable  will  in  this 
service. 

And  whether  I  should  happily  attain  the 
desirable  end  or  not,  I  remember  I  found 
great  peace  in  the  integrity  of  the  determi- 
nation. Accordingly,  looking  up  to  heav- 
en, I  set  myself  to  search  the  scripttires. 

The  questions  before  me  were. 


*  A  solemn  acknowledgement  of  the  divine  elories, 
and  a  professed  subjection  to  the  autJiority  of  Father, 
Son,  and  Spirit,  with  a  thankful  recognition  of  the  bu- 
rial and  resurrection  of  our  Lord  Jesus  Christ ;  in  the 
view  of  which  we  desire  to  die  unto  sin,  and  live  uiitq 
holiness. 


WILSON'S    SCRIPTURE    MANUAL. 


31 


Whether  believers,  or  persons  professing 
faith  and  repentance  only, 

Or  believers  and  their  natural  offspring, 
or  infants  in  common,  were  the  proper  sub- 
jects of  baptism? 

And  whether  the  manner  of  administra- 
tion was  by  immersion  or  plunging,  or  by 
sprinkling  or  pouring  ?  Or  whether  either 
might  be  used  indifferently. 

Considering  that  baptism  was  an  ordi- 
nance peculiar  to  the  Gospel  dispensation, 
I  thought  it  most  natural,  to  expect  an  ac- 
count of  it  in  the  New  Testament.  Accord- 
ingly I  began  with  the  gospel  of  St.  Mat- 
thew, and  in  the  third  chapter  met  with  the 
following  description  of  John's  baptism. 

"  In  those  days  came  John  the  Baptist, 
preaching  in  the  wilderness  of  Judea  ;  and 
saying,  Repent  ye,  for  the  kingdom  of  hea- 
ven is  at  hand.  That,  then  went  out  to 
him  Jerusalem,  and  all  Judea,  and  all 
the  region  round  about  Jordan,  and  were 
baptized  of  him  in  Jordan,  confessing  their 
sins.  And  that  when  he  saw  many  of  the 
pharisees  and  sadducees  come  to  his  bap- 
tism, he  said  unto  them,  O  generation  of 
vipers,  who  hath  warned  you,  &c.  Bring 
forth;  therefore,  fruits  meet  for  repentance, 
and  think  not  to  say  within  yourselves,  we 
have  Abraham  to  our  father,  &c. 

Here  I  found  that  John  had  a  special  com- 
mission given  him,  to  preach  and  to  baptize. 

That  the  substance  of  his  ministry  was 
the  doctrine  of  repentance,  in  the  view  of 
the  near  approach  of  the  Messiah :  "  Re- 
pent, for  the  kingdom  of  heaven  is  at  hand." 

That  his  success  was  very  extraordina- 
ry, multitudes  flocking  after  him,  to  hear 
him  preach,  and  be  baptized  of  him,  "  Je- 
rusalem and  all  Judea,  and  the  region 
round  about,"  &c. 

That  the  place  of  his  preaching  was  the 
wilderness ;  and  of  his  baptizing,  the  river 
Jordan — 

That  the  action  was  baptizing — 

And  that  the  disposition  of  mind  required 
in  the  subjects  was  repentance ;  and  such 
repentance  as  should  be  productive  of  good 
fruits:  and,  where  this  was  wanting,  a  re- 
lation to  Abraham  as  their  father,  did  not 
entitle  them  to  his  baptism. 

This  appeared  to  me  to  be  the  sum  of 
the  account  and  I  could  not  help  observing. 

There  is  no  intimation  of  children  being 
brought  by  their  parents  to  John — 

Not  a  word  of  baptizing  them  : 

No  recommendation  of  this  to  their  pa- 
rents, as  a  duty  to  be  afterwards  performed 
by  them,  in  consequence  of  being  prosely- 
ted to  his  doctrine : 

No  hint  of  pouring  or  sprinkling;  but 
that  John  baptized  the  people  in  the  river 
Jordan,  and  that  he  did  this  on  their  re- 
pentance, or  professing  of  it. 

Thus  far  the  evidence  being  for  adult 


baptism,  I  proceeded  to  consider  the  bap- 
tism of  our  Lord,  as  described  in  the  same 
chapter,  verses  13,  14,  15,  16.  "  Then  com- 
eth  Jesus  from  Galilee  to  Jordan,  to  John, 
to  be  baptized  of  him.  But  John  forbad 
him,  saying,  I  have  need  to  be  babtized  of 
thee,  and  comest  thou  to  me  ?  And  Jesus 
answering,  said  unto  him,  Suffer  it  to  be 
so  now  :  for  thus  it  becometh  us  to  fulfil  all 
righteousness.  Then  he  suffered  him. — 
And  Jesus,  when  he  was  baptized,  went 
up  straightway  out  of  the  water,"  &c. 

Here  I  observed  our  Lord  did  not  send 
to  John  to  come  and  baptize  him,  but  went 
himself  from  Galilee  to  Jordan,  the  place 
where  John  was  baptizing:  offered  him- 
self as  a  subject.  John,  apprehensive  of 
his  superior  glory,  modestly  refuses.  Our 
Lord  insists  on  it,  as  a  part  of  righteous- 
ness it  became  him  to  fulfil.  John  baptized 
him,  and  as  Mark  (chap.  i.  9.)  expressly 
says,  in  the  river  Jordan :  and  from  the  ex- 
pression of  his  coming  out  of  the  water,  I 
concluded  it  was  by  immersion. 

I  took  notice  of  a  difference  between  this 
and  the  former  account.  Here  was  no 
preaching  on  John's  part;  no  repentance 
required  of,  or  confessed  by  our  Lord  Je- 
sus previous  to  baptism  ;  these  the  dignity 
and  purity  of  his  person  rendered  unneces- 
sary. He  had  the  richest  unction  of  the 
Holy  Spirit,  and  was  holy  harmless,  and 
undefiled.  However  he  appeared  with 
great  zeal  to  engage  in  the  duty;  and  I 
thought  he  spoke  as  the  head  of  the  church, 
and  example  of  his  people,  when  he  said, 
"  thus  it  becometh  us  to  fulfil  all  righteous- 
ness." 

The  next  place  I  consulted  was  Matt. 
xix.  13,  14,  compared  with  Mark  x.  13.  and 
Luke  xviii.  15.  "  Then  were  there  broughi 
unto  him  little  children,  that  he  should  put 
his  hands  on  them  and  pray ;  and  the  disci- 
ples rebuked  them.  But  Jesus  said,  Suffisr 
little  children  and  forbid  them  not  to  come 
unto  me ;  for  of  such  is  the  kingdom  of 
heaven." 

This  I  had  often  heard  quoted  in  favour 
of  infant  baptism,  and  therefore,  though  I 
did  not  find  the  word  baptize  in  the  text,  I 
thought  it  deserved  a  particular  consider- 
ation. 

And  the  first  thing  that  came  before  me, 
was  the  desire  of  the  parents  or  friends  of 
those  children,  or  what  they  aimed  at  in 
bringing  them  to  Christ ;  and  the  evangel- 
ist Matthew  says,  it  was  that  he  should 
"  put  his  hand  on  them  and  pray."  Mark 
and  Luke  say,  that  he  might  touch  them ; 
neither  of  them  give  the  least  hint  as  to 
any  desire  or  request  that  they  might  be 
baptized. 

I  then  considered  the  conduct  of  our 
Lord  on  this  occasion — and  the  text  says, 
"  he  took  tliera  up  in  his  arms,  put  his  hands 


32 


WILSON'S     SCRIPTURE     MANUAL. 


on  them,  and  blessed  them."  This  and  no 
more,  our  Lord  did  at  this  time,  as  I  could 
find  by  comparing  the  evangelists. 

This  led  me  to  consider  the  reluctance  of 
the  disciples  that  these  children  should  be 
brought,  and  our  Lord's  displeasure,  signi- 
fied by  his  check  of  them,  "  Sutier  little 
children  to  come  unto  me  for  of  such  is  the 
kingdom  of  heaven." 

What  the  disciples'  reason  was  for  op- 
posing them,  is  not  recorded  ;  I  thought  it 
could  not  be  from  an  unwilUngness  that  in- 
fants should  be  baptized,  had  that  been  the 
practice  of  John,  or  the  known  will  of  his 
master.  This  they  could  hardly  be  guilty 
of;  nor  does  our  Lord  take  the  least  notice 
of  it  in  his  reproof  It  is  likely  they  were 
uneasy  he  should  be  interrupted  from  at- 
tending to  matters  they  judged  of  greater 
importance  ;  but  however  this  was,  I  found 
ihey  stood  reproved,  and  the  reason  given 
was, 

'•  Of  such  is  the  kingdom  of  heaven." 
Here  I  considered  the  kingdom  of  heav- 
en must  intend  the  kingdom  of  grace,  or  of 
glory. 

And  first  I  began  with  the  kingdom  of 
grace,  and  presently  saw,  that  must  be  the 
invisible  church  or  general  assembly  of  the 
first  born,  whose  names  arc  written  in  hea- 
ven, or  particular  churches  constituted  in 
gospel  order:  Fori  could  have  no  notion 
of  a  national  church,  under  the  New  Testa- 
ment dispensation.  Accordingly  I  brought 
infants  to  each  of  these,  endeavouring  to 
come  at  the  truth.  As  to  the  invisible 
church,  consisting  only,  as  I  could  see,  of 
the  election  of  grace,  I  thought  whether 
all,  or  who  among  infants  are  a  part  of  it, 
could  be  only  known  to  God  ;  and  this  be- 
ipg  a  matter  wholly  unrevealed  I  could  not 
see  how  it  could  give  them  a  right  to  bap- 
tism. 

As  to  particular  churches,  it  did  not  ap- 
pear that  infants  were  claimed  or  treated 
as  members  ;  nor  could  I  understand  their 
capacity  for  membership ;  which  .seemed 
to  be  founded  in  the  New  Testament,  on  a 
declared  agreement  of  the  saints  in  princi- 
ples and  experience. 

I  then  considered  the  kingdom  of  glory, 
consisting  in  the  beatific  vision,  and  enjoy- 
ment of  God.  And  here  I  presently  found 
my  wislies  outrun  revelation ;  and  in  the 
issue  was  obliged  to  leave  infants  to  the 
Bovreign  mercy  of  him  who  is  the  judge  of 
the  earth,  and  will  do  nothing  but  what  is 
right.  Nor  could  I  see  on  the  supposition 
of  their  being  all  admitted  to  that  kingdom, 
of  which  I  could  find  no  scripture  assu- 
rance, that  their  right  to  baptism  was  evin- 
ced without  a  special  order  from  the  Law- 
giver of  the  church,  or  some  necessary  con- 
nexion between  that  ordinance  and  eter- 
nal life. 


Musing  on  these  things,  I  looked  a  little  far- 
ther, and  soon  found  the  difficulty  removed, 
and  the  expression  cleared  up — "  Of  such 
is  the  kingdom  of  heaven  ;"  that  is,  as  our 
Lord  adds,  "  Verily,  I  say  unto  you,  who- 
ever shall  not  receive  the  kingdom  of  God 
as  a  little  child,  he  shall  not  enter  therein ;" 
or,  as  Luke  has  it,  "  in  nowise  enter  there- 
in." 

It  now  appeared  that  our  Lord  was 
speaking  of  the  temper,  and  not  merely  of 
the  persons  of  children  ;  and  what  greatly 
confirmed  me  was  a  parallel  passage,  Mat. 
xviii.  2,  3.  Jesus  called  a  little  child  and 
set  him  in  the  midst  of  them,  and  said,  Veri- 
Ij''  I  say  unto  you,  except  ye  be  converted, 
and  become  as  little  children,  ye  shall  not 
enter  into  the  kingdom  of  heaven.  And 
adds,  "  Whosoever,  therefore,  shall  humble 
himself  as  this  little  child,  the  same  is  the 
greatest  in  the  kingdom  of  heaven.  And 
whoso  shall  receive  one  such  little  child 
in  my  name,  receivelh  me.  But  whoso 
shall  ofi'end  one  of  these  little  ones  which 
believe  in  me,  it  were  better  for  him  that  a 
millstone  were  hanged  about  his  neck,  and 
that  he  were  drowned  in  the  depth  of  the 
sea. 

Here  I  compared  the  expressions  of  re- 
ceiving Christ,  and  receiving  one  of  these 
little  ones,  making  profession  of  his  name, 
and  these  little  ones  believing  in  him,  with 
the  dreadful  nature  of  the  threatning  in  of- 
fending them  ;  and  I  could  not  see  how 
these  could  be  applicable  to  mere  infants 
— but  were  all  adapted  to  younger  or  weak- 
er Christians. 

Upon  the  whole,  after  the  strictest  search, 
I  could  find  in  these  texts,  nothing  relating 
to  baptism.  Nor  could  I  help  thinking, 
had  it  been  the  intention  of  our  Lord  that 
infants  should  be  baptized,  he  would  have 
omitted  the  practice,  or  some  discourse 
about  it,  on  occasions  which  seemed  so  nat- 
urally to  lead  him  to  it. 

Failing  of  my  hoped  for  discovery  of  in- 
fant baptism  here,  I  hastened  to  the  com- 
mission recorded,  Mat.  xxviii.  18,  19,  20. 
compared  with  Mark  xvi.  15,  16.  "All 
power  is  given  to  me  in  heaven  and  in  earth. 
Go  ye  therefore  and  teach  all  nations,  bap- 
tizing them  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost;  teach- 
ing them  to  observe  all  things,  whatsoever 
I  have  commanded  you :  And  lo,  I  am 
with  you  alway,  even  unto  the  end  of  the 
world." 

Struck  with  the  supreme  authority  of  a 
risen  Jesus,  I  concluded  from  the  solemnity 
of  the  introduction  it  must  be  a  henious  af- 
front, to  add,  alter,  or  take  away  from  the 
sacred  commandments.  And  with  a  mind, 
I  trust,  possessed  with  reverence  of  his  ma- 
jesty, t  entered  into  a  meditation  on  the  pre- 
cept.    Here  I  found  the  perosons  charged 


WILSON'S    SCRIPTURE    MANUAL 


33 


with  the  commission  were  the  apostles ; 
who,  notwithstanding  the  eminence  of  their 
character,  and  peculiars  of  their  after  unc- 
tion, were  not  to  make,  but  publish  and  ex- 
plain the  laws  of  Christ.  That  and  only 
that  which  they  received  of  the  Lord,  were 
they  to  declare  to  the  church.  And  from 
the  nature  of  the  duty  enjoined,  and  the 
reach  of  the  promise  even  to  the  end  of  the 
world,  I  judged  all  Gospel  ministers  to  be 
included  in  the  commission. 

The  duty  enjoined,  or  service  to  be  per- 
formed, was  to  teach  and  baptize.  Or,  as 
I  understand  it,  to  make  disciples  by  teach- 
ing— tor  I  coLild  not  think  of  any  other  way 
— and  then  to  baptize  them. 

The  subjects  of  instruction  and  baptism, 
were  all  nations :  or,  Mark  has  it,  all  the 
world,  and  every  creature.  Gentiles  as  well 
as  Jews  ;  not  every  individual,  for  the  ab- 
surdity of  that  was  most  glaring;  but  such 
as  were  capable  of  receiving  the  doctrine, 
and  making  a  profession  of  it,  in  order  to 
baptism.  The  time  of  baptizing,  according 
to  the  evangelist  Mark,  seemed  to  be  when 
they  believed  ;  or  as  Matthew  has  it,  when 
they  were  taught  or  made  disciples.  And 
the  manner  in  which,  when  I  considered 
the  principal,  most  common,  and  natural 
sense  of  the  word  baptism,  with  the  use  of 
it  in  John's  baptism,  appeared  to  me  by  im- 
mersion. And  I  was  the  more  confirmed 
in  this,  from  John's  choosing  a  place  to 
baptize  in,  where  there  was  much  water, 
John  in.  23.  I  tried,  and  tried  again,  to  bring 
in  infants  under  the  general  term  of  all  na- 
tions ;  but  Mark's  believeth  and  is  baptized^ 
with  Matthew's  teaching  them  to  observe 
whatsoever  I  have  commanded  you,  obli- 
ged me  to  conclude  it  must  be  confined  to 
the  adult. 

Thus  far  the  balance  seemed  to  be  on 
the  side  of  the  Antipaedobaptists ;  but  hav- 
ing determined  when  I  set  out,  to  examine 
the  whole  evidence,  I  pursued  the  inquiry, 
and  being  thoroughly  satisfied  that  the 
apostles  could  not  mistake  their  master,  I 
thought  if  I  was  mistaken  in  my  appre- 
hensions of  his  will,  in  the  commission,  I 
should  be  set  right  by  their  conduct,  and  I 
began  with  Peter's  sermon,  Acts  ii. 

The  point,  the  apostle  aimed  at,  I  found 
in  verse  36.  "  Therefore  let  all  the  house 
of  Israel  know  assuredly,  that  God  hath 
made  that  same  Jesus,  whom  ye  have  cru- 
cified, both  Lord  and  Christ."  In  this  he 
asserts  the  glory  of  the  person  crucified,  he 
was  Lord  of  all,  and  charges  them  direct- 
ly with  his  murder ;  they  had  crucified,  or 
with  wicked  hands  had  slain  him. 

The  effect  was  ,"they  were  pricked  in  the 
heart,  and  cried  out,  Men  and  brethren, 
what  shall  we  do?  Upon  which  Peter 
said  unto  them.  Repent,  and  be  baptized, 
every  one  of  you,  in  the   name  of  Jesus 

Vol.  ].— E. 


Christ,  for  the  remission  of  sins,  and  ye 
shall  receive  the  gift  of  the  Holy  Ghost. 
For  the  promise  is  unto  you,  and  to  your 
children,  and  to  all  that  are  afar  off",  even 
as  many  as  the  Lord  our  God  shall  call." 
It  is  added,  ver.  41.  Then  they  that  glad- 
ly received  the  word  were  baptized,  and 
the  same  day  were  added  to  them  about 
three  thousand  souls.  And  they  continued 
in  the  apostle's  doctrine  and  fellowship, 
and  in  breaking  of  bread,  and  in  prayers." 
And  Ver.  40.  "  All  that  believed  were  to- 
gether, and  had  all  things  in  common."&c. 

Here  I  observed  how  Peter  understood 
his  commission  ;  he  began  with  preaching 
or  teaching — waiting  for  the  success  of  his 
labor.  Nor  did  I  find  a  word  of  baptism, 
till  they  were  pricked  in  their  hearts  ;  then 
indeed,  and  not  before,  he  says,  Repent 
and  be  baptized,  in  the  name  of  the  Lord 
Jesus  ;  which  I  understood  after  this  man- 
ner :  If  you  are  indeed  grieved  and 
ashamed  of  your  conduct  towards  this  Je- 
sus whom  you  have  crucified  ;  if  you  are 
convinced  by  the  spirit  of  God,  he  is  the 
promised  Messiah,  the  great  Redeemer, 
and  King  of  his  church,  and  have  a  fidu- 
cial dependance  on  him  for  salvation ; 
then  you  are  to  be  baptized  in  his  name, 
and  may  hope  for  a  comfortable  evidence 
in  your  baptism,  of  the  remission  of  your 
sins,  and  that  you  shall  receive  the  gift  of 
the  Holy  Ghost.  And  for  their  incourage- 
ment  he  adds,  "  for  the  promise  is  to  you, 
and  to  your  children,  and  to  all  that  are  afar 
off,  even  as  many  as  the  Lord  our  God 
shall  call." 

Now  I  thought  the  evidence  of  children's 
right  to  baptism  began  to  open,  especially 
as  I  had  often  heard  thid  verse  mentioned 
as  an  incontestible  proof  of  it.  But  being 
willing  to  see  with  mine  own  eyes,  I  con- 
sidered what  this  promise  might  be ;  the 
text  indeed  I  found  if  not  wholly  silent,  yet 
not  directly  expressive  ;  but,  on  close  reflec- 
tion, I  thought  it  must  be  either — The  great 
promise  of  the  Messiah,  as  the  seed  of 
Abraham,  in  whom  all  nations  should  be 
blessed  ;  or,  of  the  remission  of  sins  for  his 
sake  ;  or,  of  the  gift  of  the  Holy  Ghost. 

Accordingly  I  brought  infants  to  each  of 
these;  and  presently  saw  as  to  the  first, 
the  great  honor  which  was  done  to  the 
Jews  and  their  offspring,  that  Christ  should 
be  allied  to  them  according  to  the  flesh ; 
but  found  no  reason  to  conclude,  that  all 
Abraham's  natural  children,  were  the  chil- 
dren of  the  promise,  as  to  the  spiritual  part 
of  it ;  nor  could  I  see  how  the  general  pro- 
mise of  the  Messiah,  as  the  seed  of  Abra- 
ham, could  give  ihem  a  right  to  baptism,  if 
impenitent  and  uncalled,  any  more  than  the 
Gentiles,  or  those  afar  off. 

As  to  the  promise  of  the  remission  of  sins, 
I  saw  not  how  this  could  be  claimed,  but 


34 


WILSON'S    SCRIPTURE    MANUAL. 


by  believers.  And  as  to  the  gift  of  the  Holy 
Ghost,  if  it  was  of  the  same  kind  with  what 
had  been  lately  poured  out  on  the  apostles' 
the  thing  spoke  for  itself;  there  was  no 
room  to  expect  it  in  a  state  of  infancy. 

By  children,  then,  I  apprehend,  must  be 
meant  their  offspring,  when  called ;  and 
then  I  could  easily  apply  the  promise  to 
them,  in  any  or  all  of  the  foregoing  senses. 
Upon  the  whole  I  found,  Peter  preached. 
The  people  repented,  and  gladly  receiv- 
ed the  word — were  baptized — added  to  the 
church — and  walked  in  fellowship  ; — and 
encouragement  was  given  to  their  off- 
spring, that  with  the  same  experience.,  or 
when  called,  they  might  look  for  the  same 
privileges. 

I  could  not  but  think,  had  the  apostle  in- 
tended to  express  iheir  right,  as  infants,  to 
baptism,  it  was  strange,  very  strange,  that 
no  notice  should  be  taken,  either  then  or 
afterwards,  of  the  administration  of  it. 

The  next  account  of  baptism  I  met  with, 
was  Acts  viii.  12.  "  But  when  they  believ- 
ed Philip,  preaching  the  things  concerning 
the  kingdom  of  God,  and  the  name  of  Jesus, 
they  were  baptized,  both  men  and  women." 
Here  I  found  the  evangelist  agree  witli 
the  apostle,  and  both  keeping  close  to  the 
commission.  Philip  begins  with  preaching 
the  gospel,  "  or  the  things  concerning  the 
kingdom  of  God,  and  the  name  of  Christ," 
the  people  believed ;  and  when  they  did  so, 
and  not  before^  he  baptized  them.  And 
they  are  said  to  be  men  and  xcomen;  a 
phrase  I  took  to  be  expressive  of  the  extent 
and  limitation  of  the  ordinance ;  not  men 
only.,  but  men  and  women ;  not  men,  women, 
and  children,  but  men  and  women  only. 

And,  indeed,  I  thought  it  could  not  be 
otherwise,  if  a  personal,  faith,  and  a  profes- 
sion of  it,  were  prerequisite  to  baptism. 
And  these  I  found  were  insisted  on  by  this 
evangelist,  in  the  case  of  the  eunuch,  re- 
corded in  the  same  chapter  :  the  account  of 
whicii  stands  thus.  Verses  26,  27,  38,  &c. 
"  The  angel  of  the  Lord  spake  unto  Phi- 
lip, saying.  Arise,  and  go  toward  the  south, 
&c.  And  he  arose  and  went ;  and  behold, 
a  man  of  Ethiopia,  an  eunuch,  &c.,  had 
come  to  Jerusalem  for  to  worship,  was  re- 
turning ;  and  sitting  in  his  chariot,  read 
Esaias  the  prophet.  Then  the  Spirit  said 
unto  Philip,  go  near  and  join  thyself  to  this 
chariot.  And  Philip  ran  thither  to  him,  and 
heard  him  read  the  prophet  Esaias,  and  said, 
understandest  thou  what  thoureadest?  And 
he  said,  how  can  I,  except  some  man  should 
guide  me  1  And  he  desired  Philip  that  he 
would  come  up  and  sit  with  him. — The 
place  of  the  scripture  which  he  read  was 
this,  He  was  led  as  a  sheep  to  the  slaugh- 
ter, &c.  The  eunuch  answered  Philijt  and 
said,  1  pray  thee  of  whom  spake  tlie  prophet 
tills,  &c.     Then  Philip  opened  his  mouth. 


and  began  at  the  same  scripture,  and 
preached  unto  him  Jesus.  And  as  they 
went  on  their  way,  they  came  to  a  certain 
water ;  and  the  eunuch  said.  See,  here  is 
water,  what  doth  hinder  me  to  be  baptized  ? 
And  Philip  said,  if  thou  believest  with  all 
thine  heart,  thou  mayest.  And  he  an- 
swered and  said,  I  believe  that  Jesua  Christ 
is  the  Son  of  God.  And  he  commanded 
the  chariot  to  stand  still :  and  they  went 
down  both  into  the  water,  both  Philip 
and  the  eunuch,  and  he  baptized  him  ;  and 
when  they  were  come  up  out  of  the  water, 
the  Spirit  of  the  Lord  caught  away  Philip, 
and  the  eunuch  saw  him  no  more  ;  and  he 
went  on  his  way  rejoicing." 

This  appeared  to  me  to  be  a  plain  and 
expressive  account  of  the  subjects  and 
mode  of  baptism.  Philip  begins  with  teach- 
ing, or  preaching  Christ  as  Saviour  and 
Sovereign.  The  eunuch  desires  to  be  bap- 
tized, Philip  insists  on  a  confession  of  his 
faith.  The  eunuch  gives  him  satisfaction  ; 
they  both  go  out  of  the  chariot,  and  Philip 
baptizes  him.  And  I  could  not  help  observ- 
ing the  peculiarity  of  the  phrases ;  they 
went  down  both  into  the  water,  both  Philip 
and  the  eunuch ;  and  when  they  were  come 
up  out  of  the  water,  &c.,  which  strongly 
impressed  my  mind,  thai  the  baptism  of  the 
eunuch  was  by  immersion  ;  and  must  be 
designed  to  describe  something  more  than 
barely  goingto  the  side  or  brink  of  the  water. 

The  next  instance  of  baptism  was  that  of 
Cornelius,  recorded  Acts  x.  And  of  him  it 
is  said,  v.  2.  he  was  a  devout  man,  and  one 
that  feared  God  unth  all  his  house.  Whicli 
I  understood  not  of  mere  babes,  if  he  had 
any  :  but  of  those  who  were  in  some  mea- 
sure grown  up,  capable,  under  a  divine  in- 
fluence, of  forming  some  apprehensions  of 
the  glory  of  God,  and  their  obligations  to 
revere  and  serve  him.  By  the  direction 
of  an  angel,  he  sends  for  Peter. — Peter  be- 
gins with  preaching.  God  owns  his  ministry. 
The  Holy  Ghost  falls  on  all  those  which 
heard  his  word  ;  and  Peter  asks,  "  Can  any 
man  forbid  water,  that  these  should  not  be 
baptized,  which  have  received  the  Holy 
Ghost  as  well  as  we  ?  And  he  commanded 
them  to  be  baptized." 

Here  I  found  the  commission  strictly  re- 
garded and  kept  up  to,  and  an  exact  con- 
formity with  the  forementioned  instances 
of  baptism ;  and  comparing  the  expressions 
of  "  fearing  God  with  all  his  house,"  v.  2. 
and  their  receiving  the  "like  gift  with  those 
who  believed  in  the  Lord  Jesus,"  mentioned 
chap.  xi.  17.  I  saw  no  reason  to  suppose 
that  infants  were  of  that  number. 

This  led  me  to  consider  the  conversion  and 
baptism  of  Lydia,  of  whom  we  read.  Acts  xvi. 
14.  that  she  was  "  a  seller  of  purple  of  the 
city  of  Thyatira,  who  worshipped  God,  and 
heard  the  apostle ;  Avhoee  heart  the  Lord 


WILSON'S    SCRIPTURE    MANUAL 


35 


opened,  that  she  attended  unto  the  things 
which  were  spoken  of  Paul ;  and  was  bap- 
tized, and  her  household." 

As  to  Lydia,  I  thought  there  could  be  no 
dispute,  whether  she  believed  before  she 
was  baptized ;  the  text  asserting  that  she 
"  worshipped  God  ;"  that  the  "  Lord  open- 
ed her  heart."  As  to  her  household,  what  it 
consisted  of,  is  not  said ;  nor  is  any  notice 
taken  of  her  husband,  if  she  had  any ;  all 
that  appeared  to  me,  from  a  careful  exami- 
nation of  the  account  was,  that  she  was  not 
at  home,  or  in  the  place  of  her  common 
residence  ;  that  she  came  to  sell  her  purple, 
had  a  house  for  that  purpose,  and  probably 
servants  to  assist  her  in  her  trade ;  nor 
could  I  see  it  altogether  consistent  with  pru- 
dence, to  bring  a  family  of  young  children, 
if  she  had  any,  into  the  hurries  of  business. 

Upon  the  whole,  I  thought  it  might  be 
such  a  house  as  Cornelius  had ;  who,  if 
they  did  not  fear  God  before,  were  convert- 
ed by  the  apostle  and  baptized  with  their 
mistress.  And  what  greatly  tended  to  con- 
firm me  in  this  was,  that  the  persons  the 
aposile  found  in  Lydia's  house  when  he  en- 
tered into  it,  are  called  brethren,  and  were 
comforted  by  him ;  which  cannot  be  said 
of  infants ;  as  also  the  account  of  the  con- 
version of  the  jailer  and  his  family,  contain- 
ed in  the  same  chapter,  ver.  25, 26,  &c.  which 
is  as  follows : 

"  At  midnight  Paul  and  Silas  prayed,  &c. 
Suddenly  there  was  a  great  earthquake, 
&c.  The  keeper  of  the  prison  would  have 
killed  himselt. — Paul  cried  with  a  loud  voice, 
saying,  do  thyself  no  harm.  The  keeper 
called  for  a  light,  and  sprang  in,  and  came 
trembling,  and  fell  down  before  Paul  and 
Silas,  and  brought  them  out,  and  said.  Sirs, 
what  must  I  do  to  be  saved  ?  And  they 
said,  believe  on  the  Lord  .Tesus  Christ  and 
thou  shall  be  saved,  and  thy  house.  And 
they  spake  unto  him  the  word  of  the  Lord, 
and  to  all  that  were  in  his  house.  And  he 
took  them  the  same  hour  of  the  night  and 
washed  their  stripes,  and  was  baptized,  he 
and  all  his  straightway.  And  when  he  had 
brought  them  into  his  house,  he  set  meat 
before  them,  and  rejoiced,  believing  in  God 
with  all  his  house." 

The  fact  here  I  thought  stood  thus.  The 
jailer,  under  the  power  of  strong  convictions, 
cries  out.  What  must  I  do  to  be  saved  ? 
The  apostle  answers.  Believe  in  the  Lord 
Jesus  Christ,  and  thou  shall  be  saved,  and 
thine  house.  Thai  is,  as  I  understood  it,  if 
they  believe  also.  Upon  which  they  spake 
unto  him  the  word  of  the  Lord,  and  to  all 
that  were  in  his  house.  And  God  blessing 
his  word  to  the  jailer  and  his  family,  they  be- 
lieved, were  baptized,  and  rejoiced. 

This  led  me  to  consider  what  is  said  of 
Crispus  and  the  Corinthians,  Acts  xviii.  8. 
"And  Crispus  the  chief  ruler  of  the  syna- 


gogue believed  on  the  Lord  with  all  his 
house,  and  many  of  the  Corinthians  hear- 
ing, believed,  and  were  baptized." 

Here  I  found  the  master  and  the  family 
believers,  and  that  the  Corinthians  heard, 
believed  and  were  baptized.  And  as  hear- 
ing and  believing  are  mentioned  previous 
to  the  baptizing  of  the  Corinthians,  I  con- 
cluded it  was  equally  so,  in  the  instance 
of  Crispus  and  his  house. 

The  last  instance  I  met  with  was  in  1  Co- 
inthians  i.  14,  15,  16,  which  speaks  of  bap- 
tizing the  household  of  Stephanus.  "I 
thank  God  I  baptized  none  of  you,  but  Cris- 
pus and  Gains  ;  lest  any  should  say,  that  I 
had  baptized  in  my  own  name  :  and  I  bap- 
tized also  the  house  holdof  Stephanus,"  &c. 

What  this  household  was  I  gathered  from 
the  16th  chap,  and  15th  verse,  where  the 
apostle  says,  "  I  beseech  you,  brethren,  to 
know  the  house  of  Stephanas,  that  it  is  the 
first  fruits  of  Achaia,  and  that  they  have 
addicted  themselves  to  the  ministry  of  the 
saints."  Whence  I  thought  they  could  not 
be  infants,  but  believers  in  Christ,  converted 
and  baptized  by  the  apostle :  or  they  could 
hardly  be  called^rsi  fruits,  and  be  said  to 
addict  themselves  to  the  ministry  of  the 
saints ;  whether  we  understand  it  of  their 
relieving  their  wants,  or  preaching  the 
everlasting  gospel. 

Having  thus  gone  through  the  history  of 
baptism,  as  administered  by  the  apostles, 
I  proceeded  to  consider  the  account  they 
give  of  the  meaning  or  spiritual  design  of 
it:  and  with  this  view,  compared  Romans 
vi.  3,  4,  with  Colossians  ii.  12.  "  Know  ye 
not,  that  so  many  of  us  as  were  baptized 
into  Christ,  were  baptized  into  his  death. 
Therefore  we  are  buried  with  him  by  bap- 
tism, into  death,  that  like  as  Christ  was 
raised  up  from  the  dead  by  the  glory  of  the 
Father ;  even  so  we  also  should  walk  in 
newness  of  life.  For  if  we  have  been  plant- 
ed together  in  the  likeness  of  his  death,  we 
shall  be  also  in  the  likeness  of  his  resurrec- 
tion knowing  that  our  old  man  is  crucified," 
&.C.  And  in  Colossians  I  found  the  same 
metaphor  kept  up:  "Buried  with  him  in 
baptism,  wherein  also  ye  are  risen  with  him 
through  the  faith  of  the  operation  of  God." 

In  forming  a  judgment  of  the  design  of  the 
Holy  Ghost  in  these  passages,  I  tiiought  it 
necessary  to  consider  first  the  description  or 
character  of  the  persons  baptized ;  and  they 
are  said,  ver.  12.,  '•  to  be  circumcised  with 
the  circumcision  made  without  hands," 
which  I  knew  not  how  to  interpret  so  well 
if  any  thing,  as  the  renewing  influences  of 
the  Holy  Ghost ;  agreeable  to  which  the)^ 
are  further  represented  as  the  subjects  "  of 
that  faith,  which  is  the  operation  of  God  ;" 
or  as  it  is  elsewhere  called,  precious  faith, 
and  the  faith  of  God's  elect.  2  Pet.  i.  1.  & 
Tit.  i.  1. 


36 


WILSON'S    SCRIPTURE    MANUAL. 


The  metaphor  came  next  under  consider- 
.ation.  They  were  buried  with  Christ  in 
baptism.  This  seemed  much  better  to  an- 
swer to  immersion  than  sprinkling  or  pour- 
ing— and  supposing  that  the  faith  mention- 
ed might  refer  to  their  being  buried  as  well 
as  rising  ;  this  I  thought  might  be  the  mean- 
ing of  their  being  "planted  in  the  likeness 
of  Christ's  death." 

That  as  in  the  ordinance  of  the  supper, 
there  is  a  believing  memorial  of  Christ's  love 
in  his  sufferings  and  death  ;  so  in  baptism, 
the  saint,  by  an  eye  of  faith  is  called  to  at- 
tend to  his  condescension  when  imprison- 
ed in  the  grave,  and  his  glory  as  a  conquer- 
or, in  breaking  the  bands  of  death.  In  each 
of  which  he  sustained  the  character  of  the 
surety  of  the  covenant  and  head  of  the 
body.  And  as  the  actions  of  breaking  the 
bread,  and  pouring  out  the  wine,  are  ex- 
pressive of  his  agony  and  death ;  the  im- 
mersion and  rising  of  the  person  baptized, 
might  refer  to  his  burial  and  resurrection. 

I  then  proceeded  to  examine  1  Corinth- 
ians vii.  14,  a  text  I  had  often  heard  quoted  as 
proving,  if  not  in  direct  terras,  yet  by  just 
consequence,  the  right  of  infants  to  baptism. 
The  words  are,  "  For  the  unbelieving  hus- 
band is  sanctified  by  the  wife,  and  the  un- 
believing wife  is  sanctified  by  the  husband : 
else  were  j'-our  children  unclean,  but  now 
they  are  holy." 

I  began  with  the  occasion  of  the  words, 
and  I  could  find  nothing  relating  to  baptism 
in  the  context.  An  affair  evidently  of 
another  kind,  employed  the  mind  of  the 
apostle  ;  to  wit,  the  necessity  or  expediency 
of  attending  to  the  duties  of  the  marriage 
relation,  where  one  was  a  convert,  and 
the  other  an  infidel.  This,  I  thought  was  the 
point  in  view.  And  it  stands  determined, 
that  the  "  wife  is  not  to  depart,"  nor  the 
"  husband  to  put  her  away  ;"  unless  some 
other  circumstances  should  render  it  neces- 
sary and  warrantable. 

And  to  remove  the  scruples  of  a  tender 
spirit,  it  is  added,  that  the  unbeliever  is 
sanctified  by  the  believer ;  by  which,  I  could 
not  understand  an  internal  spiritual  piirify 
of  mind,  this  being  the  work  of  the  Divine 
Spirit ;  but,  as  every  thing  else,  so  the 
marriage  relation  is  sanctified  to  the  believ- 
er, by  "  the  word  of  God  and  prayer."  The 
ignorance  or  enmity  of  the  infidel,  would 
not  render  the  saints'  conscientious  and 
faithful  discharge  of  his  duty  less  necessary 
or  acceptable. 

And  to  enforce  his  determination  of  their 
continuing  together,  the  apostle  adds,  "  else 
were  your  children  unclean,  but  now  they 
are  holy." 

Here  I  considered,  how  children  may  be 
said  to  be  unclean  ;  and  I  thought  tlioy  are 
go  "  by  nature,"  being  '•  shapen  in  iniquity," 
and   "conceived  in  sin."     The  guilt  and 


pollution  of  which  can  only  be  removed  by 
the  blood  of  Christ,  and  the  power  of  the 
Holy  Ghost.  As  to  this  I  could  see  no  dif- 
ference between  the  seed  of  believers,  and 
others ;  all  are  "  concluded  under  sin," 
and  by    "nature  children  of  wrath." 

I  then  remembered  to  have  heard,  that 
all  out  of  the  pale  of  the  Jewish  church 
were  unclean,  as  opposed  to  that  holiness 
which  is  attributed  to  the  whole  congrega- 
tion of  Israel,  and  that  such  uncleanness  at- 
tends the  children  of  unconverted  Gentiles 
now ;  but  considering  Peter's  vision  in 
which  he  is  forbid  to  "  call  that  common 
which  God  had  cleansed ;"  that  "  the 
middle  wall  of  partition  is  broken  down ;" 
that  in  regeneration,  or  the  new  man, 
"there  is  neither  Jew  nor  Greek,  cir- 
cumcision nor  uncircumcision,  barbarian 
Scythian,  bound  nor  free,  but  Christ  is  all 
and  in  all." — Remembering  the  peculiars 
of  the  Jewish  church  as  hereditary  and 
national,  are  now  utterly  set  aside,  I  could 
see  no  more  uncleanness  in  one  infant  than 
in  another. 

Upon  the  whole  I  thought  the  affair  set- 
tled by  the  apostle  being  wholly  matrimo- 
nial ;  it  was  highly  probable,  the  holiness 
and  uncleanness  were  of  the  same  kind ;  or 
related  to  apparent  legitimacy  or  illegiti- 
macy. 

Nor  could  I  see  on  the  supposition  of  an 
external  sort  of  holiness  derived  to  an  infant 
from  a  believing  parent,  that  we  are  to 
conclude  its  right  to  baptism  without  a 
special  direction  from  the  Lawgiver  of  the 
church. 

This  led  me  to  consider  the  apostle's  ac- 
count of  Abraham,  Romans  iv.  11,  12,  13. 
"  As  the  father  of  all  them  that  believe, 
though  they  be  not  circumcised  ;  and  that 
the  promise  is  of  faith,  that  it  might  be  by 
grace,  to  the  end  it  might  be  sure  to  all  the 
seed  ;  not  to  that  only  which  is  of  the  law 
but  to  that  also  which  is  of  the  faith  of  A  bra- 
ham,  who  is  the  father  of  us  all.  And  that 
he  received  the  sign  of  circumcision,  a  zeal 
of  the  righteousness  of  faith,  which  he  had 
yet  being  uncircumcised. 

This  I  found  commonly  insisted  on  to 
prove  that  Abraham's  covenant  was  the 
covenant  of  grace — that  a  part  of  his  seed 
were  the  believing  Gentiles,  and  their  off- 
spring— and  that  as  Abraham's  children 
were  circumcised,  the  children  of  believers 
should  be  baptized." 

To  come  at  a  certainty  in  this  matter,  I 
thought  it  might  be  proper  carefully  to  in- 
quire, what  the  covenant  was  which  God 
made  with  Abraham  ;  the  duties  required 
and  privileges  to  be  enjoyed  under  it ;  the 
persons  interested  in  it,  and  manner  of  con- 
veying and  signifying  that  interest.  The 
covenant  I  found  at  large  in  the  17th  of  Gen- 
esis, and  it  appeared  to  me  to  be  of  a  pecu- 


WILSON'S     SCRIPTURE    MANUAL, 


37 


liar  kind  ;  some  things  belonging  to  Abra- 
ham in  his  personal  character,  as  that  he 
should  have  a  numerous  posterity ;  that 
kings  should  descend  Irom  him  ;  the  ma- 
king over  the  land  of  Canaan  to  him  ;  and 
the  particular  honor  of  being  the  father  of 
the  Messiah  according  to  the  flesh.  This 
part  of  the  covenant  I  thought  distinguishable 
irom  the  covenant  of  grace  ;  fori  could  not 
but  see  he  might  have  all  these,  without 
any  special  relation  to  God  as  a  child.  But 
when  God  promises  to  be  "his  God,"  to 
"bless  him,"  and  that  "in  his  seed  all  the 
families  of  the  earth  should  be  blessed  ;"  I 
looked  upon  these  to  be  promises  as  expres- 
sive of  privileges  o?  another,  and  more  valu- 
able kind  than  any  of  the  former. 

And  as  the  covenant  appeared  thus  to  be 
of  a  mixed  nature,  and  the  blessings  dis- 
tinct ;  so  I  found  his  seed  to  be  described 
very  diflferently  in  scripture ;  sometimes  in- 
tending all  his  natural  children  ;  sometimes 
the  person  of  Christ  only  ;  and  here  and  in 
other  places,  all  his  spiritual  offspring, 
whether  Jews  or  Gentiles. 

As  to  his  children,  who  were  only  so  af- 
ter the  flesh,  they  had  their  outward  advan- 
tages; but  not,  as  I  could  see,  the  blessings 
of  the  covenant  of  grace. 

As  to  Christ,  it  did  not  appear  any  bless- 
ing was  derived  from  Abraham  to  him ; 
but  on  the  contrary,  Abraham  received  the 
blesshig  in  and  from  the  Messiah,  his  Toot 
as  well  as  offspring.  And  as  to  his  spiritu- 
al seed,  they  were  all,  whether  Jews  or 
Gentiles,  partakers  with  him  of  the  same 
faith  and  salvation. 

Circumcision  I  thought  to  be  a  sign  or 
badge  of  separation  to  the  Jews  in  common, 
as  distinguished  from  the  Gentiles,  and  per- 
haps of  regeneration  to  his  spiritual  seed  ; 
but  conveyed,  as  I  could  see,  no  spiritual 
blessing  to  either.  And,  I  thought,  if  the 
baptism  of  infants  under  the  gospel  was  to 
be  argued  from  circumcision,  the  apostle 
would  certainly  have  given  someshint  of 
it ;  whereas  his  discourse  is  confined  to 
believers,  without  a  word  of  their  child- 
ren. 

That  circumcision  was  a  seal  of  the  right- 
eousness of  faith  to  Abraham,  is  indeed  as- 
serted ;  but  that  it  was  to  his  natural  seed, 
I  could  form  no  idea  of;  at  least  until  they 
had,  by  i'aith,  a  view  of  the  same  righteous- 
ness by  which  Abraham  their  father  was 
justified. 

And  the  apostle  seemed  to  explain  the 
whole  matter,  Rom.  ix.  5,  6,  7,  8.  "  They 
are  not  all  Israel  which  are  of  Israel,  neither 
because  they  are  of  the  seed  of  Abraham, 
are  they  all  children ;  that  is,  they  which 
are  the  children  of  the  flesh,  these  are  not 
the  children  of  God  ;  but  the  children  of  the 
promise  are  counted  for  the  seed."  I  con- 
cluded, if  this  was  true  of  the  natural  seed 


of  Abraham,  a  believer,  certainly  it  could 
be  no  less  so  of  the  offspring  of  Gentile  be- 
lievers. 

As  to  the  privileges  of  the  Jews  above 
the  Gentiles,  the  apostle  is  express,  that  unto 
them  "  pertained  the  adoption,  and  the  glo- 
ry, and  the  covenants,  and  the  giving  of  the 
law,  and  the  service  of  God,  and  the  pro- 
mises ;  and  that  from  them,  as  concerning 
the  flesh,  Christ  came,  who  is  over  all,  God 
blessed  for  ever."  Rom.  ix.  4,  5 ;  or, 
agreeable,  to  what  he  before  had  said, 
when  putting  the  question.  What  advan- 
tage rhen  hath  the  Jew,  or  Avhat  profit  is 
there  in  circumcision?  He  answers.  Much 
every  way  ;  chiefly  because  unto  them  were 
committed  the  oracles  of  God. 

So  that  it  evidently  appeared  the  church 
of  the  Jews  had  its  glory ;  but  as  the  same 
apostle  tells  us,  2  Cor.  iii.  10,  11,  this  was 
as  "  no  glor)^,  if  compared  with  the  glory 
which  excelleth.  For  if  that  which  was 
done  away  was  glorious,  much  more  that 
which  remaineth  is  glorious."  That  is,  as 
I  understood  it,  all  the  carnal  part  of  Jewish 
glory  was  swallowed  up,  and  utterly  set 
aside  by  the  simplicity,  spirituality,  and 
liberality  of  the  gospel  dispensation;  and  as 
it  was  formerly,  "  all  were  not  Israel,  which 
were  of  Israel,  so  now  he  is  not  a  Jew  which 
is  one  outwardly,  neither  is  that  circum- 
cision which  is  outward  in  the  flesh  :  but  he 
is  a, Tew,  which  is  one  inwardly,  and  circum- 
cision is  that  of  the  heart,  in  the  spirit,  and 
not  in  the  letter,  whose  praise  is  not  of  men 
but  of  God."     Romans,  ii.  28,  29. 

I  then  proceeded  to  consider  the  excision 
of  the  Jews  and  the  taking  in  of  the  Gentiles, 
recorded,  Rom.  xi.  15,  16,  in  which,  though 
there  is  no  express  mention  of  baptism,  or 
of  the  baptism  of  infants,  yet  I  found  com- 
monly produced  as  declarative  of  a  federal 
holiness,  conveyed  from  parents  to  children; 
in  consequence  of  which  they  might,  yea 
ought  to  be  baptized. 

The  words  of  the  text  are. 

"  If  the  first-fruits  be  holy,  the  lump  is  also 
holy ;  and  if  the  root  be  holy,  so  are  the 
branches ;  and  if  some  of  the  branches  be 
broken  oft,  and  thou,  being  a  wild  olive-tree, 
wert  grafted  in  among  them,  and  with  them 
partakest  of  the  root  and  fatness  of  the 
olive-tree,"  &c. 

That  converted  Gentiles  stand  on  a  level 
with  believing  Jews,  I  had  already  seen. 
That  the  peculiar  form  of  the  Jewish  church 
was  abolished  at  the  death  of  Christ,  I  found 
generally  acknowledged :  that  being  the 
"  ministration  which  was  to  he  done  away," 
to  make  room  for  that  "  which  was  to  re- 
main ;"  so  that  I  could  not  tell  how  to  con- 
ceive of  the  Gospel  church  incorporated 
with  the  Jewish,  they  being  always  repre- 
sented as  distinct,  or  distinguishable  the  one 
from  the  other. 


35iL^l:)i:?4 


38 


BIOGRAPHY     OF    JOHN     AS PL AND 


By  the  root,  then,  I  understood  Abraham 
— by  the  branches  his  natural  offspring — 
by  the  wild  ohve  the  Gentiles  in  a  natural 
Btate ;  who,  upon  receiving  the  grace  of 
God,  became  the  spiritual  branches  of  Abra- 
ham the  father  of  the  faithful :  and  were 
equally  interested  with  his  believing  natu- 
ral branches  in  all  the  special  privileges  of 
the  covenant  of  grace. 

This  I  thought  to  be  the  most  natural 
sense  of  the  text  nor  could  I  see  how  this 
could  have  any  relation  to  baptism,  whether 
of  the  adult  or  infants. 

The  next  reference  to  baptism  I  found  1 
Cor.  xi.  1.  2.  "I  would  not  that  you  should 
be  ignorant,  how  that  all  our  fathers  were 
under  the  cloud,  and  all  passed  through  tiie 
Bea,  and  were  all  baptized  unto  Moses, 
in  the  cloud  and  in  the  sea." 

To  understand-  this  I  thought  it  proper 
to  inquire  into  the  fact,  as  recorded  by  Mo- 
ses, which  I  thought  would  give  light  to 
the  allusion. 

And  in  Exodus  xiv.  19,  &c.  we  are  told, 
"  the  pillar  of  cloud  went  from  before  the 
face  of  the  Israelites,  and  it  stood  behind 
them  ;  and  it  came  between  the  camp  of 
the  Egyptians  and  the  camp  of  Israel ;  and 
it  was  a  cloud  and  darkness  to  the  one,  and 
gave  light  by  night  to  the  other.  And  the 
Lord  caused  the  sea  to  go  back  by  a  strong 
east  wind  all  that  night,  and  made  the 
sea  dry  land  ;  and  the  children  of  Israel 
went  into  the  midst  of  the  sea  upon  the  dry 
ground,  and  the  waters  were  a  wall  unto 
them  on  their  right  hand  and  on  their  left." 

Here  I  found,  that  part  of  the  cloud  which 
was  next  to  the  Israelites  was  bright,  clear, 
and  comfortable  ;  not  the  least  intimation 
of  rain  falling  upon  them.  The  sea  was 
made  dry  ground.,  and  the  waters  were  a 
wall  unto  thern,  on  the  right  hand,  and  on 
the  left ;  so  that  I  concluded,  the  term  bap- 
tized must  refer  to  their  situation  in  the 
midst  of  the  sea,  encompassed  by  these 
walls,  and  attended  with  the  cloud,  rather 
than  to  any  water  coming  out  of  the  one,  or 
sprinkling  dashings,  from  the  other;  which 
must  have  been  very  troublesome,  to  such 
a  body  of  people  in  their  march ;  and,  as  I 
thought,  inconsistent  with  the  account  of 
their  standing  in,  and  coming  out  of  the  sea 
on  dry  ground. 

This  brought  me  to  the  last  place  of  scrip- 
ture, which  speaks  directly  of  the  nature 
and  meaning  of  the  ordinance  of  baptism,  1 
Peter  iii.20, 21.— "ThelongsufferingofGod 
waited  in  the  days  of  Noah,  while  the  ark 
was  preparing  ;  Avherein  ^e\v,  that  is,  eight 
Bouls  were  saved  by  water.  The  like  figure 
whereunto,  even  baptism,  doth  also  now 
save  us,  (not  the  putting  away  of  the  filth 
of  the  flesh,  but  the  answer  of  a  good  con- 
science towards  God)  by  the  resurrection 
of  Jesus  Christ. 


Here  it  appeared  that  there  were  some 
circumstances  attending  the  ark,  and  the 
salvation  of  Noah  and  his  family  by  water, 
which  were  figurative  or  typical  of  baptism  ; 
and  when  I  examined  the  account  as  given 
by  Moses,  Genesis  vii.  I  found  it  stood  thus : 
the  ark  was  God's  contrivance  and  appoint- 
ment, and  it  was  a  large  hollow  vessel,  in 
which  Noah  and  his  family,  and  the  crea- 
tures with  him,  were  for  a  time  as  it  were 
buried;  and  especially  this  was  the  case, 
when  the  fountains  of  the  great  deep  were 
broken  up,  and  the  windows  of  heaven  were 
opened,  and  they  in  the  midst  of  that  deluge, 
which  destroyed  all  the  rest  of  the  world. 
This  appeared  to  me  to  answer  to  immer- 
sion in  baptism  ;  and  I  could  not  think  the 
Holy  Ghost  would  refer  us  to  the  water  of 
?i  flood,  as  a  type  of  a  little  quantity  of  that 
element,  made  use  of  when  poured  or  sprink- 
led on  the  face  of  an  infant.  And  as  Noah 
and  his  family  were  saved  by  water,  the 
believer  is  saved  by  baptism,  not  efficaciously 
or  meritoriously,  but  declaratively  and  in- 
strumentally.  In  the  profession  of  his  faith, 
he  declares  his  entrance  into  Christ  as  the 
ark  of  salvation,  and  his  baptism  is  a  lively 
representation  of  the  burial  and  resurrection 
of  him,  who  died  for  his  offences,  and  rose 
again  for  his  justification. 

And  as  Noah  built  the  ark,  and  entered 
into  it  in  obedience  to  the  command  of  God  ; 
the  believer  is  baptized  from  a  principle  of 
conscience  towards  God  ;  yea,  a,  good,  that 
is,  as  I  thought,  an  enlightened,  renewed 
conscience. 

Having  thus  gone  through  the  scripture 
account  of  the  ordinance  of  baptism  I  tbund 
myself  obliged  to  conclude  the  balance  was 
greatly  on  the  side  of  adult  believers  as  the 
only  declared  subjects  ;  and  of  plunging  or 
immersion,  as  the  only  mode  of  that  sacred 
institution. 

I  well  knew,  that  many  godly  and  learn- 
ed persons  thought  otherwise  ;  but  not  da- 
ring to  call  any  man  master  on  earth,  and 
remembering  the  account  I  must  shortly 
give  to  HIM  who  said,  "  Thus  it  becom- 

ETH    us  TO   FULFIL  ALL    RIGHTEOUSNESS," 

I  determined  to  comply  with  my  duty  ;  and, 
on  the  closest  reflection,  have  seen  no  rea- 
son to  repent  of  it. 

THE    END. 


BIOGRAPHICAL      SKETCH 

OF 

JOHN     ASPLAND. 

This  singular  man  is,  on  account  of  his 
extensive  travels,  very  generaly  known 
throughout  the  United  States.     According 


BIOGRAPHICAL    ANECDOTES 


39 


to  information  received  from  Mr.  John  Le- 
land,  he  was  born  in  the  interior  of  Sweden. 
He  was  bred  to  the  mercantile  business, 
went  to  England  about  the  beginning  of 
the  American  war,  where  he  acted  some 
time  as  clerk  in  a  store.  He  Avas  either 
pressed  or  entered  voluntarily  into  the 
British  naval  service,  which  he  deserted 
on  the  American  coast,  and  made  his  way 
into  North  Carolina.  There,  about  1782, 
he  embraced  religion,  and  was  baptized  by 
David  Walsh.  Soon  after  he  joined  the 
South-Hampton  church  in  Virginia,  then 
under  the  care  of  David  Barrow.  About 
1785,  he  went  back  to  his  native  country, 
visited  England,  Denmark,  Finland,  Lap- 
land, Germany,  and  returned  to  Virginia. 
Not  long  after  his  return,  he  began  to  make 
preparations  for  his  Register  of  the  Bap- 
list  churches  in  America,  which  he  pub- 
lished in  a  small  quarto  pamphlet  in  179L 
This  work  cost  him  about  seven  thousand 
miles  travel,  chiefly  on  foot,  which  mode 
of  traveling  he  seems  to  have  preferred. 
After  this,  Mr.  Aspland  travelled  ten  thou- 
sand miles  more,  and  published  a  second 
Register  in  1794.  By  this  time  he  had  be- 
come personally  acquainted  with  seven 
hundred  ministers  of  the  Baptist  denomi- 
nation. Mr.  Aspland  was  a  preacher  of 
no  great  gifts,  but  was  generally  respected 
for  a  number  of  years.  But  at  length  he 
got  entangled  with  land  speculations,  for 
which  he  was  altogether  unqualified. 
Some  other  things  of  an  unfavorable  nature 
exposed  him  to  the  censures  of  his  breth- 
ren. The  latter  part  of  his  life  was  spent 
on  the  eastern  shore  of  Maryland,  and 
there  he  was  drowned  from  a  canoe,  in 
Fishing  Creek,  in  1S07.  He  left  a  wife 
and  one  child.  The  Baptist  churches  in 
America  have  reason  to  respect  the  memo- 
ry of  this  diligent  inquirer  into  their  num- 
ber, origin,  character,  &c.  His  register 
has  been  of  peculiar  service  in  the  prepara- 
tion of  this  work. 


President  Ddnster. — While  this  learn- 
ed advocate  for  apostolical  baptism  was  yet 
in  Cambridge,  Mr.  Jonathan  Mitchel,  the 
minister  of  the  place,  went  to  converse 
with  him  on  the  subject.  "  When  I  came 
from  him,  (says  he)  I  had  a  strange  experi- 
ence ;  I  found  hurrying  and  pressing  sug- 
gestions against  Pcedobaptism,  and  inject- 
ed scruples  and  thought.s,  whether,  the 
other  way  might  not  be  right,  and  infant 
baptism  an  invention  of  man;  and  whether 
I  might,  with  a  good  conscience,  baptize 
children,  and  the  like."  But  all  these  "  un- 
reasonable suggestions,"  he  ns^cribcd  to  tlie 
devil,  and  resolved  witli  I\Ir.  Hooker;  that 
"  he  would  have  an  argument  able  to  re- 


move  a  vwimtain  before  he  would  recede 
from,  or  appear  against  a  truth  or  praction 
received  among  the  faithful !"  What  an 
expeditious  way  of  silencing  one's  doubts 
and  convictions  !  How  many  have  we  rea- 
son to  believe,  in  order  to  avoid  going  over 
to  the  despised  Baptists,  have  entrenched 
themselves  with  barriers  equally  irrational 
and  strong ! — "  But  sure  I  am,"  says  Mr. 
Backus,  "  that  if  any  Baptist  minister  had 
told  such  a  story,  and  made  such  an  ab- 
surd resolution,  our  adversaries  would  then 
have  such  grounds  to  charge  us  with  "wil- 
fulness  and  obstinacy  as  they  never  yet 
had." 


Anecdote  of  a  PiEDOBAPTisT  Judge. — 
In  the  ecclesiastical  laws  of  Connecticut, 
by  which  Q^uakers,  Baptists,  &c.  are  ex- 
empted from  religious  taxation,  this  impor- 
tant clause  was  inserted.  "  Provided  they 
ordinarily  attend  meeting  in  their  respect- 
ive societies."  A  number  of  Baptists  in 
Stafford  had  united  with  the  Baptist  church 
in  Willington.  But  the  distance  being  con- 
siderable, and  the  way  rough,  they  did  not 
meet  with  the  church  so  often  as  they  could 
have  wished,  or  as  the  law  required.  The 
presbyterians  in  Stafford,  to  pay  the  ex- 
pense of  a  new  meeting-house,  taxed  these 
brethren,  distrained  their  goods,  and  dis- 
posed of  them  at  public  sale.  The  brethren 
commenced  an  action  against  the  distrain- 
ers for  their  goods,  damages,  &c.  The  af- 
fair went  through  two  courts ;  in  the  se- 
cond, the  counsel  for  the  brethren  plead, 
that  they  were  Baptists  sentimentally,  prac- 
tically and  legally.  To  this  statement  the 
counsel  on  the  other  side  acceeded,  but  still 
continued  his  plea  against  them  because 
they  did  not  "  ordinarily  attend  their  own 
meeting.  While  the  lawyers  were  dispu- 
ting, the  Judge,  who  was  an  Episcopalian, 
and  not  very  partial  to  the  predominant 
party,  called  the  attention  of  the  court,  by 
inquiring  how  long  a  man  who  was  a  Baptist 
sentivientally,  practically,  and  legally,  must 
stay  at  home  to  become  a  Presbyterian  1 
His  honor's  logic  produced  the  same  effect 
upon  the  whole  court,  as  it  must  upon  the 
reader,  and  the  baptists  easily  obtained  the 


The  following  anecdote  of  the  Rev.  Ed- 
mund BoTSFORD,  while  he  laboured  in 
Georgia,  may  not  be  unacceptable  to  our 
readers.  Once  on  a  journey  up  to  the  Ki- 
oka,  where  he  had  appointed  to  preach,  he 
called  at  a  Mr.  Savidge's  to  inquire  the 
way.  This  Mr.  Savidge  was  then  a  bigot- 
ed churchman,  but  was  hopefully  acquaint- 
ed with  the  truth.     After  he  had  jrivcn  the 


40 


BIOGRAPHICAL    ANECDOTES. 


stranger  proper  directions,  the  following 
conversation  ensued  :  "  I  suppose  you  are 
the  Baptist  minister,  who  is  to  preach  to- 
day at  Kioka."  "  Yes,  Sir  ;  AVill  you  go  ?" 
"  No  I  am  not  fond  of  the  Baptists ;  they 
think  nobody  is  baptized  but  themselves." 
"  Have  you  been  baptized  ?" — "  Yes,  to  be 
sure."  "  How  do  you  know  ?" — "  How  do 
I  know  ?  why  my  parents  have  told  me  I 
was."  "  Then  you  do  not  know,  only  by 
information."  On  this  Mr.  Botsford  left 
him,  but  "  How  do  you  know  ?"  haunted 
him,  till  he  became  convinced  of  his  duty ; 
he  was  baptized  by  Mr.  Marshall,  and  be 
gan  to  preach  the  same  day  he  was  bap 
tized,  and  still  continues  a  useful  minister 
among  the  Georgia  Baptists.  Botsford's 
"  How  do  you  know  ?"  says  Mr.  Savidge, 
first  set  me  to  thinking  about  baptism. 


In  the  parts  of  Georgia  where  Mr.  Bots- 
ford labored,  the  inhabitants  Avere  a  mixed 
multitude,  of  emigrants  from  many  difi'er- 
ent  places;  most  of  them  were  destitute  of 
any  form  of  religion,  and  the  few  who  paid 
any  regard  to  it  were  zealous  churchmen 
and  Lutherans,  and  violently  opposed  to 
the  Baptists.  In  the  same  journey  in  which 
he  fell  in  with  Mr.  Savidge,  he  preached 
at  the  court-house  in  Burk  county.    The 


assembly  at  first  paid  a  decent  attention  r 
but,  towards  the  close  of  the  sermon,  one 
of  them  bawled  out  with  a  great  oath, 
''  The  rum  is  come."  Out  he  rushed,  others 
followed,  the  assembly  was  soon  left  small, 
and  by  the  time  Mr.  Botsford  got  out  to  his 
horse,  he  had  the  unhappiness  to  find  many 
of  his  hearers  intoxicated  and  fighting.  An 
old  gentleman  came  vip  to  him,  took  his 
horse  by  the  bridle,  and  in  his  profane  dia- 
lect most  highly  extoled  him  and  his  dis- 
course, swore  he  must  drink  with  him,  and 
come  and  preach  in  his  neighborhood.  It 
was  now  no  time  to  reason  or  reprove;  and 
as  preaching  was  Mr.  Botsford's  business, 
he  accepted  the  old  man's  invitation,  and 
made  an  appointment.  His  first  sermon 
was  blessed  to  the  awakening  of  his  wife  ; 
one  of  his  sons  also  became  religious,  and 
others  in  the  settlement,  to  the  number  of 
fifteen  were  in  a  short  time  hopefully 
brought  to  the  knowledge  of  the  truth,  and 
the  old  man  himself  became  sober  and  at- 
tentive to  religion,  although  he  never  made 
a  public  profession  of  it.     Benedict's  Hist. 


It  was  remarked  of  the  lamented  Dr. 
Gill,  with  a  particular  reference  to  his  trea- 
tise on  proselyte  baptism,  that  his  writinga 
were  all  quintessence. 


THE   END. 


VINDICATION   OF   THE   BAPTISTS 


FROM   THE 


CHARGE  OF  BIGOTRY, 

IN    REFUSING    COMMUNION    AT    THELORD'S    TABLE 
TO    P^DOBAPTISTS. 


BY  ABRAHAM  BOOTH. 


There  is — one  Baptism. — Ephesians  iv. 
They  who  are  not  rightly  baptized,  are,  doubtless,  not  baptized  at  all. — TertuUian. 
No  unbaptized  person  communicates  at  the  Lord's  Table. — Theophylact. 


PREFACE. 

It  was  not  a  fondness  for  controversy,  but 
a  desire  to  vindicate  the  honor  of  Christ,  as 
lawgiver  in  his  own  kingdom ;  to  assert 
the  scriptural  importance  of  a  positive  insti- 
tution in  the  house  of  God ;  and  to  excul- 
pate himself,  together  with  a  great  majority 
of  his  brethren  of  the  Baptist  persuasion, 
from  charges  of  an  odious  kind,  that  excited 
the  author  to  compose  and  publish  the  fol- 
lowing pages.  If  these  designs  be  an- 
swered, the  writer  obtains  his  end  ;  and  if 
not,  he  has  the  testimony  of  his  own  con- 
science to  the  uprightness  of  his  intentions. 

As  we  are  expressly  commanded  to  "  con- 
tend earnestly  for  the  Faith  once  delivered 
to  the  saints  ;"  it  can  hardly  be  questioned, 
whether  a  sincere  concern  for  the  purity 
and  permanence  of  our  LorcVs  appointments 
in'  the  gospel  church,  be  not  an  indispen- 
sable duty.  For  they  are  no  less  the  ex- 
pressions of  his  dominion  over  us,  than  of 
his  love  to  us  ;  no  less  intended  as  means 
of  his  own  glory,  than  of  our  happiness. 
The  subject,  therefore,  that  is  here  present- 
ed to  the  reader's  notice,  though  not  of  the 
greatest,  yet  is  far  from  being  of  small  im- 
portance in  the  Christian  religion. 

It  is  entirely  on  the  defensive  that  the 
author  takes  up  his  pen ;  for  had  not  the 
principles  and  practice  of  the  Baptistsheen 
severely  censured,  these  pages  would  never 
have  seen  the  light. 

That//e  who  is  King  in  Zion  may  reign 
in  the  hearts  and  regulate  the  worship  of 
all  his  professing  people  ;  that  the  Spirit  of 

Vol.  1.— F. 


wisdom,  of  holiness,  and  of  peace,  may 
dwell  in  all  the  churches  of  Christ ;  and 
that  the  same  divine  Agent  may  direct  the 
reader's  inquiries  after  truth,  engage  his  af- 
fections in  the  performance  of  duty,  and  ena- 
ble him  to  "  walk  in  all  the  commandments 
and  ordinances  of  the  Lord  blameless ;"  is 
the  sincere  desire  and  fervent  prayer  of  his 
willing  servant  in  the  gospel  of  Christ. 
A.  BOOTH. 
Goodman's  Fields,  March  3,  1778. 


SECTION    i. 

Baptists  not  chargeable  with  laying  an  un- 
warrantable Stress  on  the  Ordi- 
nance of  Baptism. 

Many  reflections  are  cast  on  the  Bap- 
tists, and  various  charges  are  laid  against 
them  ;  of  such  a  kind,  as  greatly  impeach 
the  truth  of  their  doctrinal  principles,  and 
the  candor  of  their  Christian  temper.  They 
are  frequently  represented  as  rmcharitably 
rigid  as  incorrigible  bigots  to  a  favorite 
opinion,  and  as  putting  baptism  in  the  place 
of  our  Lord's  atoning  blood  and  the  sanc- 
tifying agency  of  the  Divine  Spirit. 

But  why  such  unfriendly  surmises  and 
bold  accusations  1  What  is  there  in  our 
principles  or  conduct,  to  authorize  such 
hard  suspicions,  and  such  severity  of  cen- 
sure ?  As  to  making  baptism  a  substitute 
lor  the  atonement  of  Jesus  Christ,  and  the 
sanctifying  agency  o^  ihG  Holy  Spirit,  it  is 
manifestly  contrary  to  our  avowed  senti- 
ments ;  so  contrary,  that  all  the  world,  one 
would  have  thought,  must  agree  to  acquit 


42 


VINDICATION     OF    THE    BAPTISTS. 


us  of  such  a  charge.  For  it  is  too  notori 
ous  to  admit  a  plea  of  ignorance  in  any  of 
our  opponents,  that  we  consider  no  one  as 
a  proper  subject  of  that  institution,  who 
does  not  profess  repentance  toward  God, 
and  faith  in  our  Lord  Jesus  Christ ;  who 
does  not,  in  other  words,  appear  to  be  in  a 
state  of  salvation.  Nay,  so  far  from  making 
baptism  a  saving  ordinance,  we  do  not,  we 
cannot  consider  any  one  as  a  proper  sub- 
ject of  it  who  lool<s  upon  it  in  that  light. 

Yet  were  an  imputation  of  this  kind  as 
just  as  it  is  groundless  ;  did  we  really  as- 
cribe a  regenerating  efficacy  and  saving 
effects  to  that  sacred  appoiniment;  we 
should  hardly  forbear  concluding,  that  these 
complaints  and  charges  come  with  an  ill 
grace  from  brethren,  especially  from  the 
ministry,  who  declare  their  assent  to  all 
that  is  contained  in  the  book  of  common 
prayer.  For  they,  immediately  after  bap- 
tizing an  infant,  address  first  the  people 
and  then  the  omniscient  God,  in  the  follow- 
ing remarkable  words:  "Seeing,  dearly 
beloved  brethren,  that  this  child  is  regen- 
erate and  grafted  into  the  body  of  Christ's 
church,  let  us  give  thanks  to  Ahuighty  God 
for  these  benefits.  We  yield  thee  hearty 
thanks,  most  merciful  Father,  that  it  hath 
pleased  thee  to  regenerate  this  infant 
with  thy  Holy  spirit,  to  receive  for  thine 
OWN  CHILD  by  adoption,  and  to  incorporate 
him  into  thy  holy  church." — Thus  the  cler- 
gy most  solemnly  profess  to  believe,  when 
they  administer  baptism  to  infants.  When 
giving  catechetical  instructions  to  children, 
they  inculcate  on  their  tender  minds  the 
same  things,  as  truths  and  facts  of  great 
importance.  For  thus  they  interrogate 
each  young  catechumen,  and  thus  they 
teach  him  to  answer  :  "  Who  gave  you 
this  name  ?  My  godfathers  and  godmoth- 
ers in  my  baptism  wherein  i  was  made  a 
member  of  Christ,  a  child  of  God,  and  an 
inheriter  of  the  kingdom  of  heaven.  How 
many  sacraments  hath  Christ  ordained  in 
his  Church  ?  Two  only,  as  generally 
necessary  to  salvation,  that  is  to  say, 
baptism  and  the  supper  of  the  Lord.  What 
is  the  inward  and  spiritual  grace?  (i.  e.  of 
baptism.) — A  death  unto  sin,  and  a  new 
birth  unto  righteousness  ;  for,  being  by  na- 
ture born  in  sin,  and  the  children  of  wrath, 
we  are  hereby  made  the  children  of  grace."* 
Thus  children  are  taught  by  the  parish 
minister  ;  and  in  the  firm  persuasion  of  these 
things  they  arc  conjirmed  by  the  bishop. 
For  immediately  before  he  lays  upon  them 
his  episcopal  hand,  he  recognizes,  in  a  sol- 
emn address  to  God,  the  great  blessings 
supposed  to  be  conferred    and  received  by 


•  See  the  oliico  fur  public  baptij^m of  infants,  and  the 
catechism.  Whether  the  doctrine  here  advanced  be 
consistent  with  llie  sentiments  of  Pa><lobapti.<!t.s  in  gen- 
eral, or  calculated  to  instruct  the  ignorant  and  edify  be- 
lievers, I  must  leave  the  reader  lo  judge. 


them  at  the  time  of  their  baptism. — Thus 
he  prays  :  "  Almighty  and  ever  living  God, 
who  hast  vouchsafed  to  regenerate  these 
THY  SERVANTS  by  watcr  and  the  Holy 
Ghost,  and  hast  given  unto  them  forgive- 
ness OF  ALL  THEIR  SINS."  And,  after  im- 
position of  hands;  "  We  make  our  hum- 
ble supplications  unto  thee  [the  divine 
Majesty]  for  these  thy  servants,  upon 
whom  (after  the  example  of  thy  holy  apos- 
tles) we  have  now  laid  our  hands  to  cer- 
tify THEM  (by  this  sign)  of  thy  favor 
and  gracious  goodness  towards  the.m." 
Once  more  :  as  the  church  of  England  sug- 
gests a  painful  doribt,  relating  to  the  final 
happiness  of  such  infants  as  die  without 
baptism;  so  she  absolutely  forbids  her 
Burial  Service  to  be  read  over  any  who 
die  unbaptized  ;  placing  them,  in  this  res- 
pect, on  a  level  with  those  that  die  under 
a  sentence  of  excommunication  for  the 
most  enormous  crimes,  or  are  guilty  of 
suicide.  For  thus  she  instructs  her  mem- 
bers, and  thus  she  directs  her  ministers  : 
"  It  is  certain  by  God's  word,  that  children 
which  are  baptized^  dying  before  they  com- 
mit actual  sin  are  undoubtedly  saved — Here 
it  is  to  be  noted,  that  the  office  ensuing 
[i.  e.  burial  office]  is  not  to  be  used  for  any 
that  die  unbaptized,  or  excommunicate, 

OR  HAVE  LAID  VIOLENT  HANDS  UPON  THEM- 
SELVES."* Nay,  so  confident  is  the  Brit- 
ish National  Church  of  these  things  being 
agreeable  to  the  word  of  God,  that  she 
boldly  pronounces  the  following  sentence 
on  all  who  dare  to  call  them  in  question  : — 
"  Whosoever  shall  hereafter  affirm,  that  the 
form  of  God's  worship  contained  in  the 
book  of  common  prayer,  and  administra- 
tion of  the  sacraments,  containeth  any  thiiig 
in  it  that  is  repugnant  to  the  scriptures,  let 
him  be  excommunicated,  and  not  restored 
but  by  the  bishop  of  the  place,  or  archbish- 
op, after  his  repentance  and  public  revoca- 
tion of  such  his  wicked  errors."!  Thus  were 
we  really  chargeable  with  representing  bap- 
tism as  a  saving  ordinance,  our  Episcopal 
brethren  could  not  consistently  lodge  a 
complaint  against  us  on  that  account. 

If  we  consult  the  writings  of  the  most 
eminent  preachers  among  the  Methodists 
we  shall  find  that  their  sentiments  harmo- 
nize with  the  doctrine  of  the  National 
Church,  in  regard  to  the  efficacy  and  abso- 
lute necessity  of  baptism.  The  late  pious 
and  extensively  useful  Mr.  George  White- 
field  thus  expresses  his  views  of  the  subject 
before  us : — "  Does  not  this  verse  [John  iii. 
5.]   urge  the  absolute  necessity  of  water 


■  Order  for  confirmation,  at  the  conclu.^iou  ol  tlie  of- 
fice lor  public  baptism  of  infants,  and  Rubric  prefixed  to 
order  for  burial  of  the  dead. 

t  Constitutions  and  Cannons,  No.  IV. — Similar  to  this, 
is  that  anathematizing  decree  established  by  the  Coun- 
rel  of  Trent.  Seff".  VII.  Can.  V.  If  any  one  shall  assert 
that  baptism  is  free,  or  not  necessary  to  salvation,  let  him 
be  accursed. 


VINDICATION    OF    THE    BAPTISTS 


43 


baptism?  Yes,  when  it  may  be  had  ;  but 
how  God  will  deal  with  persons  unbaptized 
we  cannot  tell.  What  have  we  to  do  to 
judge  those  that  are  without  ?*  Had  our 
Methodist  brethren  met  with  language  and 
sentiment  like  these  in  any  of  our  pub- 
lications, they  would,  undoubtedly,  have 
thought  themselves  warranted  in  using 
their  utmost  efforts  to  expose  the  dangerous 
error,  and  to  guard  their  hearers  against 
us,  as  making  a  saviour  of  baptism.  But 
while  some  of  them,  have  solemnly  profes- 
sed their  cordial  consent  to  the  various  arti- 
cles contained  in  the  book  of  Common 
Prayer  and  all  unite  in  revering  the  char- 
acter of  the  late  Mr.  Whitefield,  they  could 
not  be  either  candid  or  consistent  in  con- 
demning us,  were  we  really  chargeable 
with  representing  baptism  as  necessary  to 
salvation. 

Mr.  John  Wesley,  enumerating  the  ben- 
efits we  received  by  being  baptized,  speaks 
in  the  following  language  : — "  By  baptism 
we  enter  into  covenaiit  with  God,  into  that 
everlasting  covenant,  which  he  hath  com- 
manded forever.  By  baptism  we  are  ad- 
initted  into  the  church,  and  consequently 
made  members  of  Christ,  its  head. — By  bap- 
tism we,  who  were  by  nature  children  of 
wrath,  are  made  the  children  of  God.  And 
this  regeneration  is  more  than  ba.rely  being 
admitted  into  the  church.  By  water,  then, 
as  a  means,  the  water  of  baptism,  we  are 
regenerated  or  born  again.  Baptism  doth 
now  save  us,  if  we  live  answerable  thereto  ; 
if  we  repent,  believe,  and  obey  the  gospel. 
Supposing  this,  as  it  admits  us  into  the 
church  here,  so  into  glory  hereafter. — If  in- 
fants are  guilty  of  original  sin,  in  the  ordi- 
nary  way,  they  cannot  be  saved,  unless  this 
be  washed  away  by  baptism..^^\  So  Mr. 
Wesley  teaches  ;  so,  says  a  learned  cardi- 
nal, the  church  has  always  believed;  and 
the  Council  of  Trent  confirms  the  whole. 
In  the  firm  persuasion  of  this  doctrine.  Mr. 
Wesley  is  also  desirous  oC  settling  the  mem- 
bers of  his  very  numerous  societies.  For 
these  positions  are  contained  in  a  book, 
professedly  intended  to  preserve  the  reader 
from  unsettled  notions  in  religion.  Now,  as 
I  cannot  suppose  this  author  imagines,  with 
Dodwell,  that  infants  who  die  without  bap- 
tism, are  not  immortal ;  I  know  not  wheth- 
er he  chooses  to  lodge  them  in  the  limbics 
puerorum  of  the  Papists  :|  or  whether  with 
Austin,  he  consigns  them  over  to  eternal 
damnation ;  though  the  one  or  the  other 
must  be  the  case.  For,  that  millions  die 
without  baptism,  is  an  undoubted  fact,  and 
that  God  in  favor  of  such,  should  be  fre- 
quently departing  from  the  ordinary  meth- 
od of   his  divine  procedure,  much  oftetier 


'  Work.",  Vol  iv.  p.  355 — 6. 
t  Preservative,  p.  14G— 150. 
t  Forbcsii  instruct    Hist.    Tlieolog. 


p.  403. 


departing  from,  than  acting  according  to 
it,  is  hard  to  conceive  ;  is  absolutely  incred- 
ible, as  it  involves  a  contradiction.  Yet, 
on  Mr.  Wesley's  principles,  it  must  be  so, 
if  the  generality  of  those  that  have  died, 
since  baptism  was  instituted,  be  not  ex- 
cluded the  kingdom  of  heaven. — For  he 
who  considers  what  multitudes  of  Jews 
and  heathens  have  peopled  the  earth, 
ever  since  the  Christian  dispensation  com- 
menced ;  what  an  extensive  spread  Ma- 
homet's imposture  has  had  for  more  than 
eleven  hundred  years ;  and  what  numbers 
of  infants  die  without  baptism,  even  in 
Christian  countries,  cannot  but  conclude, 
even  admitting  Psedobaptism  to  have  been 
practised  by  the  apostles,  that  a  vast  ma- 
jority of  deceased  infants  have  left  the 
world  without  being  baptized.  Now  who 
could  suppose  an  author  and  a  preacher, 
that  asserts  the  efficacy  and  exalts  the  im- 
portance of  baptism  at  this  extravagant 
rate,  should  charge  the  Baptists  with  pla- 
cing an  unlawful  dependance  on  that  ordi- 
nance ?  Yet,  that  he  has  frequently  done 
so,  in  his  pulpit  discourses,  if  not  in  his  nu- 
merous publications,  is  beyond  a  doubt ;  is 
known  to  thousands  ! 

We  are  not  conscious  of  attributing  any 
degree  of  importance  to  baptism  which  our 
Pa^dobaptist  dissenting  brethren  do  not  al- 
low, and  for  which  they  do  not  plead.  Do 
we  consider  it  as  a  divine  appointment,  as 
an  institution  of  Christ,  the  administration 
and  useof  Avhich  are  to  continue  to  the  end 
of  the  world  ?  So  do  they.  Do  they  con- 
sider it  as  an  ordinance  which,  when  once 
rightly  administered  to  a  proper  subject  is 
never  to  be  repeated?  So  do  we.  Do  we 
look  upon  it  as  indispensably  necessarj''  to 
communion  at  the  Lord,s  table  ?  So  do 
they.  Do  we  actually  refuse  communion 
to  such  whom  we  consider  as  unbaptized  ? 
So  do  they.  No  man,  considered  by  them 
as  not  baptized,  would  be  admitted  to  break 
bread  at  the  Lord's  table,  in  any, of  their 
churches  ;  however  amiable  his  character, 
or  how  much  soever  they  might  esteem  him 
in  other  respects. 

Nor  is  this  a  new  opinion,  or  a  novel 
practice  ;  for  sucli  has  been  the  sentiment 
and  such  tJie  conduct  of  the  Christian 
church  in  every  age.  Before  the  grand 
Romish  apostacy,  in  the  very  depth  of  that 
apostacy,  and  since  the  Reformation,  both 
at  home  and  abroad  ;  the  general  practice 
has  been,  to  receive  none  but  baptized  per- 
sons to  communion   at   the  Lord's   table. 

The  following  quotations  from  ancient 
and  modern  writers,  relating  to  this  poi.it, 
may  not  bo  improper.  Justin  Martyr,  for 
instance,  when  speaking  of  ihe  Lord,s  sup- 
per, says  ;  •  This  food  is  called  by  us  the 
Eucharist ;  of  which  it  is  not  lawful  for  any 
to  partake,  hut  such  as  believe  the  things 


44 


VINDICATION     OF     THE     BAPTISTS, 


that  are  taught  by  us  to  be  true,  and  have 
been  baptized."*— Jerom;  "Catechumens 
cannot  communicate  ;"  i.  e.  at  the  Lord's 
table,  they  being  wiboptized.] — Austin, 
when  asserting  the  absokue  necessity  of  in- 
fants receiving  the  Lord's  supper,  says ; 
"  of  wliich  certainly  they  cannot  partake 
imles.ftheij  be  baptizedX — Bede  informs  us, 
that  three  young  princes  among  the  eastern 
Saxons,  seeing  a  bishop  administer  the  sa- 
cred supper,  desired  to  partake  of  it  as  their 
deceased  royal  father  had  done.  To  whom 
the  bishop  answered  ;  "  if  ye  will  be  wash- 
ed, or  baptized,  in  the  salutary  fountain, 
as  your  lather  was,  ye  may  also  partake  of 
the  Lord's  supper,  as  he  did,  but  if  ye  de- 
spise the  former,  ye  cannot  in  any  wise  re- 
ceive the  latter."  They  replied,  "  we  will 
not  enter  into  the  fountain,  or  be  baptized ; 
nor  have  we  anytieed  of  it;  but  yet  we  de- 
sire to  be  refreshed  with  that  bread."  After 
which  the  historian  tells  us,  that  they  im- 
portunately requesting,  and  the  bishop  reso- 
lutely refusing  them  admission  to  the  holy 
table,  they  were  so  exasperated,  as  to  ban- 
ish both  him  and  his  out  of  their  kingdom.^ 
Theopylact ;—  •'  No  unbaptized  person  par- 
takes of  the  Lord's  supper."  Bonaventure  ; 
"  faith,  indeed,  is  necessary  to  all  the  sacra- 
ments, but  especially  to  the  reception  of 
baptism  :  because  baptism  is  the  first  among 
the  sacraments,  and  the  door  of  the  sacra- 
ments."|| 

(Quotations  of  this  kind  might  be  greatly 
multiphed  :  but  that  none  were  admitted  to 
the  sacred  supper  in  the  first  ages  of  the 
Christian  church,  before  they  were  bapti- 
zed, we  are  assured  by  various  learned 
writers,  well  versed  in  ecclesiastical  anti- 
quity. For  instance :  Fred.  Sipanheimus 
asserts.  "  That  none  but  baptized  persons 
were  admitted  to  the  Lord's  table."T[  Lord 
Chancellor  King  ;  "  Baptism  was  always 
precedent  to  the  Lord's  supper  and  none 
were  admitted  to  receive  the  Eucharist,  till 
they  were  baptized.  This  is  so  obvious  to 
every  man  that  it  needs  no  proof."tt  Dr. 
Wall;  ^- no  church  ever  gave  the  commu- 
nion to  any  jicrsons  before  they  were  bap- 
tized— Among  all  the  absurdities  that  ever 
were  held,  none  ever  maintained  that,  that 
any  person  should  partake  of  the  commu- 
nion before  he  was  baptized."t:|:  Dr.  Dod- 
dridge ;  "  It  is  certain  that  Christians  in 
general  have  always  been  spoken  of,  by 


'  Apoloji;.  II.  p.  162.  Apund  Suicenim,  Tlies.  Ecclesi. 
Tom.  II.  cnl.  11.S5. 

t  Catccliuineni — commiinicare  non  possunt.  In  chap. 
VI  Fpist.  II.  ad  Corinth. 

;  (iucid  nisi  baptizati  non  utique  possunt.  Epis.  ad 
Bfinil.iciiun,  Epist.  CVI. 

§  Hist.  Ecdts.  Lib.  11.  chap.  V.  p.  63. 

II  Apud  Fnrbcssium.  Instruct.  Historic.  Theolog.  hb. 
X.  cliiip,  IV.  §y. 

n  (Sulijncla  ad  eurliaristiam  admissa,  soli  baptizati. 
Hist.  (;liristian  col.  62.'5, 

tt  Enquiry,  Part  II.  p.  44. 

;t  Hist.  Infant  Bap.  part  II.  chap  ix. 


the  most  ancient  fathers,  as  baptized  per- 
sons : — and  it  is  also  certain,  that  as  far  as 
our  knowledge  of  primitive  antiquity  reach- 
es, ?;o  unbaptized  person  received  the  Lord's 
supper."* 

That  the  Protestant  churches  in  general 
have  always  agreed  in  the  same  sentiment 
and  conduct,  is  equally  evident.     Out  of 
many  eminent  writers  that  might  be  men- 
tioned, the  following  quotations  may  suffice. 
Ursinus,  asserts  ;  "  That  they  who  are  not 
yet  baptized,  shoidd  not  be  admitted  to  the 
sacred  supper."] — Ravenellius,  speaking  of 
the  Lord's  supper,  says  ;  "  Baptism  ought 
to  precede  nor  is  the  holy  supper  to  be  ad- 
ministered to  any,   except  they  be  bapti- 
zed."]    Zanchius  ;  "  We  believe  that  bap- 
tism, as  a  sacrament  appointed  by  Christ, 
/s  absolutely  necessary  in  the  church."§ — 
Hoornbeekius :    "  Ao    one   is  admitted   to 
the  sacred  supper,  unless  he  is  baptized."\\ 
Turrettinus ;  "  It  is  one   thing   to   have   a 
right  to  those  external  ordinances  of  the 
church,  which  belong  to  a  profession ;  and  it 
is  another  to  be  interested  in  the  internal 
blessings  of  faith.     Unbaptized   believers 
have  actually  a  right  to  these,  because  they 
are  already  partakers  of  Christ  and  his  ben- 
efits :  though  they  have  not  yet  a  right  to 
those,  except  in  observing  the  appointed  or- 
der, by  baptism."y\    Leydecker  ;  "  Baptism 
is  necessary,  not  only  in  a  way  of  expedi- 
ency, but  by  virtue  of  a  divine  precept. 
They  therefore  who   reject  it,   reject  the 
counsel  of  God  against   themselves."** — 
Benedict.     Pictetus;  -'The  supper  of  our 
Lord  ought  not  to  be  administered  to  per- 
sons that  are  unbaptized :  for  before  bap- 
tism, men  are  not  considered  as  members  of 
the  visible  church. "ft     Marckiust ;  "  The 
dying,  and  the  unbaptized,  are  not  to  be 
admitted  to  communion. "|J     Mr.  Baxter ; 
"  If  any  should  be  so  impudent  as  to  say,  it 
is  not  the  meaning  of  Christ,  that  baptizing 
should  immediately,  withoid  delay,  follow 
disciplining,  they  are  conluted  by  the  con- 
stant example  of  Scripture.    So  that  I  dare 
say,    that  this  will    be  out  of  doubt   with 
all  rational,  considerate,  impartial  Christ- 
ians."||li     Once  more;  Dr.  Doddridge  thus 
expresses  his  views  of  the  subject.     "  The 
law  of  Christ  requires  that  all  who  believe 
the  gospel  should  be  baptized — For  any  to 
abstain  Irom  baptism,  when  he  knows  it  is 
an  institution  of  Christ,  and  that  it  is  the 
will  of  Christ  that  he  should  subject  him- 


'  Lectures,  p,  511. 

t  Nondum  baptizati,  ad  coenam  non  sunt  admittendi, 
Corp.  Doct.  Christ,  p.  566. 

t  Uibliotheca  Sacra,  Tom.  1.  p.  301. 

§  Opera.  Tom.  VIII.  col.  516. 

II  Socin.  Confut.  Tom.  III.  p.  416. 

II  Institut.  Theolog.  Tom.  III.  Loc.  XVIII  Queest  IV. 
§10. 

"  Idea  Theolog,  p.  225. 

tt  Theolog.  Christiana,  p.  959,  960. 

tl  Christ.  Theolog.  Medulla,  p.  406. 

ilN  Plain  Scripture  proof,  p.   126. 


VINDICATION     OF     THE     BAPTISTS. 


45 


self  to  it,  is  such  an  act  of  disobedience  to 
his  authority,  as  is  inconsistent  with  true 
faith — How  excellent  soever  any  man's 
character  is,  he  must  be  baptized  before  he 
can  be  looked  upon  as  completely  a  mem- 
ber of  the  church  of  Christ."* 

Perfectly  conformable  to  these  testimo- 
nies, are  the  Catechism  and  Confessions  of 
faith,  that  have  been  published  at  any  time, 
or  by  any  denomination  of  Christians  ;  for 
if  the  positive  institutions  of  Christ  be  not 
entirely  omitted,  baptism  is  not  only  always 
mentioned  first,  but  generally  mentioned  in 
such  a  way,  as  intimates  that  it  is  a  prere- 
quisite to  the  Lord's  table.  And  so,  even 
in  our  common  forms  of  speaking,  if  we 
have  occasion  to  mention  both  of  these  sol- 
emn appointments  of  our  Lord,  baptism 
still  has  the  priority.  Thus  generally,  thus 
universally,  is  it  allowed,  that  baptism  is 
necessary  to  communion  at  the  Lord's  ta- 
ble. Nay,  many  of  our  Psedobaptist  breth- 
ren consider  the  ordinance  in  a  more  im- 
f)ortant  light  than  we.  For  they  lYequent- 
y  represent  it,  as  a  seal  of  the  covenant  of 
grace  ;  as  a  means  of  bringing  their  infant 
offspring  into  covenant  with  God;  and  some 
of  them  severely  censure  us,  for  leaving  our 
children  to  the  7mcovenanted  mercies  of  the 
Most  High,  merely  because  we  do  not  bap- 
tize them.  Expressions  and  sentiments 
these,  which  we  neither  adopt  nor  approve  ; 
because  they  seem  to  attribute  more  to  the 
ordinance,  than  the  sacred  scriptures,  in 
our  opinion,  will  warrant. 

It  appears,  then,  to  be  a  facta,  stubborn, 
incontestible  fact,  that  our  judgment  and 
conduct,  relating  to  the  necessity  of  bap- 
tism in  order  to  communion,  perllactly  coin- 
cide with  the  sentiments  and  practice  of  all 
Paedobaptist  churches.  Nor  have  I  heard 
of  any  such  church  now  upon  earth,  with 
which  we  do  not,  in  this  respect,  agree  ;  for 
none,  of  whom  I  have  any  intelligence,  be 
their  sentiments  or  modes  of  worship  what- 
ever they  may,  in  regard  to  other  things, 
admit  any  to  the  sacred  supper,  who  have 
not,  in  their  opinion,  been  baptized.  And, 
on  the  other  hand,  when  the  importance  of 
baptism  comes  under  consideration  be- 
tween us  and  them,  it  is  manifest,  that  Pte- 
dobaptists  in  general,  ascribe  more  to  it 
than  we,  and  place  a  greater  dependance 
upon  it.  Consequently,  neither  candor,  nor 
reason,  nor  justice,  will  admit  that  we 
should  be  charged,  as  we  have  frequently 
been,  with  laying  an  unwarrantable  stress 
upon  it. 

The  point  controverted  between  us  and 
our  Ptpdobaptist  brethren,  is  not,  whether 
unbaptized  believers  may,  according  to  the 
laws  of  Christ,,  be  admitted  to  communion  : 
for  here  we  liave  no  dispute  ;  but,  What  is 

"Lectures,  p.  503,  512.  Disco urces  on  Regene  Post- 
scripitopref.  p.  12, 13. 


baptism,  and  who  are  the  proper  subjects 
of  it  7  In  the  discussion  of  these  questions 
there  is,  indeed,  a  wide  and  very  material 
diH'erence  ;  but  in  regard  to  the  former  we 
are  entirely  agreed.  Why,  then,  do  our 
brethren  censure  us  as  uncharitably  rigid, 
and  incorrigible  bigotsl  The  principal 
reason  seems  to  be  this :  They,  in  gene- 
ral, admit,  that  immersion  in  the  name  of 
the  triune  God,  on  a  profession  of  faith  in 
Jesus  Christ,  is  baptism,  real  baptism ; 
while  our  fixed  and  avowed  persuasion  will 
not  permit  us  to  allo\f ,  that  infant  sprink- 
ling.* though  performed  with  the  greatest 
solemnity,  is  worthy  of  the  name.  Conse- 
quently, though  they,  consistently  with  their 
own  principles,  may  receive  us  to  commu- 
nion among  them,  yet  we  cannot  admit 
them  to  fellowship  with  us  at  the  Lord's 
table,  without  contradicting  our  professed 
sentiments.  For  it  appears  to  us,  on  the 
most  deliberate  inquiry,  that  immersion  is 
not  a  mere  circumstance,  or  a  mode  of  bap- 
tism, but  essential  to  the  ordinance  :  so  that, 
in  our  judgment,  he  who  is  not  immersed, 
is  not  baptized.  This  is  the  principle  on 
which  we  proceed,  in  refusing  communion 
to  our  Psedobaptist  brethren,  whom,  in 
other  respects,  we  highly  esteem,  and  to- 
wards whom  we  think  it  our  duty  to  culti- 
vate the  most  cordial  affection.  Nor  can 
we  suppose  but  they  would  act  a  similar 
part,  were  they  in  our  situation.  Were 
they  fully  persuaded,  for  instance,  that  the 
great  Head  of  the  church  had  not  com- 
manded, nor  in  any  way  authorized  his 
ministering  servants  to  require  a  profession 
of  faith  prior  to  baptism  ;  and  were  they 
equally  certain  that  the  ordinance  never 
was  administered  by  the  apostles  to  any 
but  infants,  nor  in  any  other  way  than  that 
o'l  aspersion  or  pouring,  would  they  not  look 
upon  the  immersion  ofprofessing  believers, 
as  quite  a  different  thing  from  baptism '? 
And  were  this  the  case,  would  they  not 
consider  us  as  unbaptized,  and  refuse  to 
have  communion  with  us  on  that  account  ? 
I  am  persuaded  they  would,  notwithstand- 
ing their  affection  for  any  of  us,  as  believ- 
ers in  Jesus  Christ.  Consequently,  if  we 
be  really  culpable  in  the  eyes  of  our  breth- 
ren, it  is  for  denying  the  validity  of  infant 
baptism  ;  not  because  we  refuse  communion 
to  Pfedobaptists — for  an  error  in  our  judg- 
ment,  which  misleads  the  conscience ;  not 
for  perverseness  of  temper,  or  a  want  of 
love  to  the  disciples  of  Christ. 

The  Lord's  supper  was  not  appointed  to 
he  a  test  of  brotherly  love  among  the  peo- 
ple of  God  ;  timugh  several  olijections  that 
are  made  against  us  seem  to  proceed  on 


'The  reaflor  is  rlosircd  to  observe,  that  When  I  make 
use  of  liie  phrase  7>;/fln/ .s7>;/H/.-/rn^,  or  any  expri'ssion 
of  a  similar  iniport,"it  is  nierly  by  way  of  di.ilinrli»i— 
without  anne-xing  any  secondary  or  obnoxious  idea  to  i  u 


46 


VINDICATION     OF     THE     BAPTISTS. 


that  supposition.  It  must  be  allowed,  that 
as  it  is  a  sacred  feast  and  an  ordinance  of 
divine  worship,  mutual  Christian  attection 
among  communicants  at  the  same  table,  is 
very  becoming  and  highly  necessary,  and 
so  it  is  in  all  other  branches  of  social  reli- 
gion. But  that  sitting  down  at  the  holy 
supper  should  be  considered  as  the  criteri- 
on of  my  love  to  individual.?,  or  to  any 
Christian  community,  does  not  appear  from 
the  word  ol'God.  The  supper  of  our  Lord 
was  designed  for  other  and  greater  purpo- 
ses. It  was  intended  to  teach  and  exhibit 
the  most  interesting  of  all  truths,  and  the 
most  wonderful  of  all  transactions.  The 
design  of  the  great  Institutor  was,  that  it 
shouhl  be  a  memorial  of  God's  love  to  us, 
and  of  ImmanueVs  death  for  us:  that,  the 
most  astonishing  favor  ever  displayed  :  </«s, 
the  most  stupenduous  fact  thai  angels  ever 
beheld.  Yes,  the  love  of  God,  in  giving 
his  dear,  his  only  Son  ;  and  the  death  of 
Christ,  as  our  divine  substitute  and  propi- 
tiatory sacrifice,  are  the  grand  objects  we 
are  called  to  contemplate  at  the  Lord's  ta- 
ble. 

As  to  aprooff",  a  substantial  proof  of  guv 
love  to  the  children  of  God,  it  is  not  given 
at  so  cheap  and  easy  a  rate,  as  that  of  sit- 
ting down  with  them,  either  occasionally 
or  statedly,  at  the  holy  table.  Numbers 
do  that,  who  are  very  far  from  loving  the 
disciples  of  Christ,  for  the  truth's  sake. — 
To  give  real  evidence  of  that  heavenly  af- 
iection.  there  must  be  the  exercise  of  such 
tempers,  and  the  performance  of  such  ac- 
tions, as  require  much  self-denial ;  and 
wihout  which,  were  we  to  commune  with 
them  ever  so  often,  or  talk  ever  so  loudly 
of  candor  and  a  catholic  spirit, — we  should- 
afier  all,  be  destitute  of  that  charily,  with- 
out which  we  are  '■^nothing.,,  The  reader, 
therefore,  will  do  well  to  remember,  that 
the  true  test  of  love  to  the  disciples  of 
Christ,  is  not  a  submission  to  any  particu- 
lar ordinance  of  public  worship  ;  for  that  is 
rather  an  evidence  of  his  love  to  God  and' 
reverence  for  his  authority  ;  but  sympathi- 
zing with  them  in  their  afflictions  ;  feeding 
the  hungry,  clothing  the  naked,  and  taking 
pleasure  in  doing  them  good,  whatever 
their  necessities  may  be.  For  this  I  have 
the  authority  of  our  final  Judge,  who  will 
say  to  his  ])eople,  "Come  ye  blessed  of  my 
Father,  for" — what?  Ye  have  manifested 
your  love  to  the  saints  and  your  faith  in 
me,  by  holding  free  communion  at  my  ta- 
ble v/ith  believers  of  all  denominations? — 
No  such  thing.  But,  "  I  was  an  hungered, 
and  ye  gave  me  'meat ;  I  was  thirsty,  and 
ye  gave  me  drink  ;  I  was  a  stranger,  and 
ye  took  me  in;  naked  and  ye  clothed  m,e; 
I  was  sick,  and  ye  visited  mc ;  I  was  in 
prison,  and  ye  came  unto  me?'' 

Our  opponents  often  insinuate,  that  we 


are  more  zealous  to  establish  a  favorite 
mode,  and  make  proselytes  to  our  own 
opinion  and  party,  than  to  promote  the  hon- 
or of  Jesus  Christ  and  the  hapiness  of  im- 
mortal souls.  Were  this  the  case,  we 
should,  indeed,  be  much  to  blame,  and 
greatly  disgrace  our  Christian  character. 
"  But  why  are  the  Baptists  to  be  thus  rep- 
resented ?  Do  they  affirm  that  tlie  king- 
dom of  Christ  is  confined  to  them?  that 
they  only  have  the  true  religion  among 
them  ?  and  that,  unless  men  are  of  their 
party,  they  will  not  be  saved  ?  Do  they 
wish  success  to  none  that  are  employed  in 
the  vineyard,  but  themselves  ?  or  say  of 
others,  engaged  in  the  same  common  cause, 
Master,  forbid  them,  because  they  follow 
not  with  us  ?  On  the  contrary,  do  they  not 
profess  a  warm  esteem  and  afl'ection  for 
all  those,  of  whatever  communion,  who  love 
the  Lord  Jesus  Christ,  and  aim  to  promote 
his  cause  in  the  world  ?  and  do  they  not 
give  prooft"  of  this,  by  holding  a  friendly 
correspondence  with  them  as  opportunities 
offer  ;  and  by  cordially  joining  them  in  oc- 
casional exercises  of  public  worship?  Itis 
not  the  distinguishing  tenet  of  baptism,  how 
much  soever  they  wish  it  to  prevail,  that  is 
the  main  band  that  knits  them  in  atfection 
to  one  another  ;  it  is  the  infinitely  nobler 
consideration  of"  the  relation  they  stand  in 
to  Christ  as  his  disciples.  They  hope, 
therefore,  to  be  believed  when  they  declare, 
that  they  most  cordially  embrace  in  the 
arms  of  Christian  love  the  friends  of  Jesus 
who  dilTer  from  them  in  this  point ;  and  to 
be  further  believed  when  they  add,  that 
they  hold  the  temper  and  conduct  of  the  fu- 
rious zealot  for  baptism,  who  fails  in  his  al- 
legiance to  Christ,  and  in  the  charity  he 
owes  his  fellow  Christians,  in  sovreign  con- 
tempt."* 

My  reader  will  not  here  expect  a  dis- 
cussion of  the  mode  and  subject  of  bap- 
tism ;  for  it  is  not  that  ordinance  considered 
in  itself,  or  as  detached  from  other  appoint- 
ments, of  Jesus  Christ ;  but  the  order  in 
which  it  is  placed,  and  the  connexion  in 
which  it  stands  with  the  Lord's  supper,  that 
are  the  subject  of  our  inquiry. 


Dr.  Stennetl's  Answer  to  Mr.  Aldington,  Part  11.  p. 

2S!,  285. 


VINDICATION    OF    THE    BAPTISTS, 


47 


SECTION    II. 

The  general  grounds  on  which  we  refuse 
Communion  at  the  Lord's   Ihble,  to  Pce- 
dobaptist  believers — Novelty  of  the  Sen- 
timent and  Practice  of  those  who 
plead  for  Free  Communion :  and 
the  inconsistency  of  such  a  con- 
duct with  Baptist  principles. 

The  following  positions  are  so  evidently 
true,  that  they  will  not  be  disputed  : 

Our  divine  Lord  in  whom  are  hid  all 
the  treasures  of  wisdom  and  knowledge, 
is  perfectly  well  qualified  to  judge  what  or- 
dinances are  prope;-  to  be  appointed,  and 
what  measures  are  necessary  to  be  pursued, 
in  order  to  obtain  the  great  design  of  reli- 
gion among  mankind.  Being  head  over 
all  things  to  the  church,  he  possesses  the 
highest  authority  to  appoint  ordinances  of 
divine  worship,  and  to  enact  laws  for  the 
government  of  his  house,  which  appoint- 
ments and  laws  must  bind  the  subjects  of 
his  government  in  the  strictest  manner. 
Having  loved  the  church  to  the  most  aston- 
ishing degree,  even  so  as  to  give  himself  a 
ransom  for  her  ;  he  must  be  considered  as 
having  made  the  wisest  and  the  best  ap- 
pointments, as  having  given  the  most  salu- 
tary and  perfect  laws,  with  a  view  to  pro- 
mote her  happiness,  and  as  means  of  his 
own  glory.  These  laws  and  ordinances 
are  committed  to  writing  and  contained  in 
the  Bible ;  which  heavenly  volume  is  the 
rule  of  our  faith  and  practice,  in  things  per- 
taining to  religion  ;  our  complete,  and  only 
rule,  in  all  things  relating  to  the  instituted 
worship  of  God  and  the  order  of  his  house. 
So  that  we  should  receive  nothing  as  an 
article  of  our  creed,  which  is  not  contained 
in  it :  do  nothing  as  a  ])art  of  divine  worship, 
not  commanded  by  it;  neither  omit  nor 
alter  any  thing  that  has  the  sanction  of  our 
Lord's  appointment.  Nor  have  we  any 
reason  to  expect,  that  our  divine  Lawgiver 
and  sovereign  Judge  will  accept  our  solemn 
services,  any  further  than  we  follow  those 
directions  which  he  has  given,  witiiout  ad- 
dition, alteration,  or  diminution.  "  What 
thing  soever  I  command  you,  observe  to 
do  it ;  thou  shalt  not  add  thereto,  nor  dimin- 
ish from  it ;"  were  the  injunctions  of  Jeho- 
vah to  the  ancient  Israelitish  Church. 
''  Teaching  them  to  observe  all  things, 
whatsoever  I  have  commanded  you ;"  is 
the  requisition  of  Jesus  Christ  to  all  his 
ministering  servants.* 

In  the  worship  of  God  there  cannot  be 
either  obedience  or  faith,  unless  we  regard 
the  divine  appointments.  Not  obedience ; 
for  that  supposes   a  precept,   or   vvliat  is 

*  Deut.  xii.  32.  Matt,  xxviii.  20.  Smith's  nninponrlions 
Account  of  the  Form  and  ordtT  of  the  Church,  p  15.  10. 


equivalent  to  it.  Not  faith,  for  that  requires 
a  promise,  or  some  divine  declaration.  If 
then,  we  act  without  a  command,  we  have 
reason  to  apprehend  that  God  will  say  to 
us  as  he  did  to  Israel  of  old,  "  Who  hath 
required  this  at  your  hand  ?"  And,  on  the 
contrary,  when  our  divine  Sovereign  en- 
joins the  performance  of  any  duty,  to  delib- 
erate is  disloyalty ;  to  dispute  is  rebellion. 
'■Believers,  who  really  attend  to  commu- 
nion with  Jesus  Christ,"  says  a  judicious 
author,  "do  labor  to  keep  their  hearts  chaste 
to  him  in  his  ordinances,  institutions,  and 
worship.  They  will  receive  nothing,  prac- 
tice nothing,  own  nothing  in  his  worship, 
but  what  is  of  his  appointment.  They 
know  that  from  the  foundation  of  the  world 
he  never  did  allow,  nor  ever  will,  that  in 
any  thing  the  will  of  the  creature  should  be 
the  measure  of  his  honor,  or  the  principle  of 
his  worship,  either  as  to  matter  or  manner. 
It  was  a  witty  and  true  sense  that  one  gave 
of  the  second  commandment;  "  Non  imago, 
non  sinmlachrum  prohibiteur ;  sed  non 
facies  tibi."  "It  is  a  making  to  ourselves,  an 
inventing,  a  finding  out  ways  of  worship  or 
means  of  honoring  God,  not  by  him  ap- 
pointed, that  is  so  severely  Ibrbidden."* — 
"  To  serve  God  otherwise  than  he  requi- 
reth,"  says  another  learned  writer,  '•  is  not 
to  worship,  but  to  rob  and  mock  him."  In 
God's  service,  it  is  a  greater  sin  to  do  that 
which  we  are  not  to  do,  than  not  to  do  that 
which  we  are  commanded.  This  is  but  a 
sin  of  omission:  but  that  a  sin  of  sacrilege 
and  high  contempt.  In  this  we  charge  the 
law  only  with  difficulty  ;  but  in  that  with 
lolly.  In  this  we  discover  our  weakness  to 
do  the  will,  but  in  that  we  declare  our  impu- 
dence and  arrogancy  to  control  the  wisdom 
of  God.  In  this  we  acknowledge  our  own 
insufficiency  ;  in  that  we  deny  the  all-suffi- 
ciency and  plenfitude  ol"  God's  own  law. 
We  see  the  absurdity  and  wickedness  of 
will-worship,  when  the  same  man  who  is  to 
perform  the  obedience,  shall  dare  to  appoint 
the  laws :  implying  a  peremptory  purpose 
of  no  further  observance  than  may  consist 
with  the  allowance  of  his  own  judgment. 
Whereas  true  obedience  must  be  grounded 
on  the  majesty  of  the  power  that  com- 
mands; not  on  the  judgment  of  the  sub- 
ject, as  to  the  benefit  of  the  precept,  im- 
posed. Divine  laws  require  obedience,  not 
so  much  from  the  quality  of  the  things  com- 
manded as  from  the  authority  of  him  that 
institutes  them.j 

That  the  gospel  should  be  preached  to 
all  nations  for  the  obedience  of  faith  ;  and 
that,  under  certain  restrictions,  they  who 
receive  the  truth,  should  be  formed  into  ii 
church  state,  few  can  doubt.     It  is  equally 


Pr.  Owpn  on  Commniiion  with  God.  p.  170. 
Eiahop  Reynolds'  Works,  p.  1G3,  422. 


48 


VINDICATION     OF     THE    BAPTISTS. 


clear  from  the  foregoing  positions,  that  it 
belongs  lo  the  supreme  prerogative  of  Jesus 
Christ,  to  appoint  the  terms  and  conditions 
on  which  his  peo])le  shall  have  a  place  in 
his  house  and  a  seat  at  his  table.  For  we 
cannot  suppose  with  any  appearance  of  rea- 
son that  these  conditions  are  arbitrary ;  or 
such  as  every  distinct  community  may  think 
fit  to  impose.  No  ;  a  gospel  church  has  no 
more  power  to  fix  the  terms  of  communion. 
or  to  set  aside  those  prescribed  by  Jesus 
Christ,  than  to  make  a  rule  of  faith,  or  to 
settle  ordinances  of  divine  worship.  This 
is  one  characteristic  ol"  a  church,  as  distin- 
guished from  a  civil  society  ;  the  terms  of 
admission  into  the  latter  are  discretional, 
provided  they  do  not  interfere  with  any  di- 
vine law  ;  but  those  of  the  former  are  fixed 
by  him  who  is  King  in  Zion.  No  congre- 
gation of  religious  professors,  therefore,  has 
any  authority  to  make  the  door  of  admission 
into  their  communion,  either  straiter,  or  wi- 
der than  Christ  himself  has  made  it.* 
"  The  original  form  of  his  house  [i.  e.  the 
church  of  Christ]  was  not  precarious  and 
uncertain  ;  to  be  altered,  and  changed,  and 
broke  in  upon  by  man,  or  by  any  set  of  men 
at  pleasure.  This  would  reflect  on  the  wis- 
dom and  care,  as  well  as  on  the  steadiness 
of  Christ;  who  is  in  his  house,  as  well  as 
in  tiie  iiighest  heavens,  the  steady  and  the 
i'aithful  Jesus  ;  the  same  yesterday,  to-day, 
and  forever,  and  not  in  the  least  given  to 
change  ;  but  its  form  is  fixed,  particularly 
in  the  New  Testament.  Had  Moses  or  any 
of  tlie  elders  of  Israel,  so  much  power  over 
the  tabernacle  as  to  alter  or  change  a  pin 
thereof?  and  with  what  face  can  man  pre- 
tend to  a  power  to  model  and  alter  at  plea- 
sure, gospel  churches  ?  As  if  Christ,  the 
true  Moses,  had  forgot,  or  neglected,  to 
leave  us  the  pattern  of  the  house."! 

Baptism  and  the  Lord's  supper  are  posi- 
tive appointments  in  the  Christian  church, 
about  which  we  cannot  know  any  thing,  re- 
lating to  their  mode  of  administration,  sub- 
ject or  design,  except  from  the  revealed 
will  of  their  great  Institutor.  For,  as  a 
learned  writer  observes,  "All  positive  du 
tics,  or  duties  made  such  by  institution 
alone,  depend  entirely  upon  the  will  and 
declaration  of  the  person  who  institutes  and 
ordains  them,  with  respect  to  the  real  de- 
sign and  end  of  them  :  and  consequently  to 
the  due  manner  of  performing  them."  It 
bclioves  us,  therefore,  well  to  consider  the 
rule  whicii  our  Lord  has  given  relating  to 
these  ordinances.  "  Because  we  can  have 
no  other  direction  in  this  sort  of  duties  ;  un- 
less we  will  have  recourse  to  mere  inven- 
tion, which  makes  them  our  own  institutions. 


and  not  the  institutions  of  those  who  first 
oppointed  them."J 

That  there  is  a  connexion  between  the 
two  positive  institutions  of  the  New  Testa- 
ment, is  manifest  from  the  word  of  God : 
and  tliat  one  of  them  must  be  prior  to  the 
other,  in  order  of  administration,  is  evident 
from  the  nature  of  things  :  for  a  person  can- 
not be  baptized  and  receive  the  sacred  sup- 
per at  the  same  instant.     Here,  then,  the 
question  is,  (if  any  doubt  may  be  moved  on 
a  point  so  evident,  without  affronting  com- 
mon sense)  which  of  tliem  has  the  ])reviou3 
claim  on  a  real  convert's  obedience,  Bap- 
tism or  the  Lord's  Supper  ?     If  we  appeal 
to  the  persuasion  and  practice  of  Christians 
in  all  nations   and  in  every   age,   it  will 
clearly  appear,  that  the  former  was  univer- 
sally considered,  by  the  churches  of  Christ,* 
as  a  divinely  appointed  prerequisite  ibr  fel- 
lowship in  the  latter,  till  about  the  middle 
of  the  last  century,  when  some  few  of  the 
Baptists  in  England  began  practically  to 
deny  it,  by  defending  and  practising  mixed 
communion.     A  sentiment  so  peculiar,  and 
a  conduct  so  uncommon  as  theirs'  are  in 
regard  to  this  institution  require  to  be  well 
supported  by  the  testimony  of  the   Holy 
Ghost.     For  were  all  the  Christian  church- 
es now  in  the  world  asked,  except  those 
few  that  plead  for  free  communion,  whether 
they  thought  it  lawful  to  admit  unbaptized 
believers  to  fellowship  at  the  Lord's  table  ; 
there  is  reason  to  conclude  they  would  read- 
ily unite  in  that  declaration  of  Paul ;  "  We 
have  no  such  custom,  neither  the  Churches 
of  God"  that  were  before  vis.     Yes,  consid- 
ering the  novelty  of  their  sentiment  and 
conduct,  and  what  a  contradiction  they  are 
to  the  faith  and  order  of  the  whole  Chris- 
tian Church;  considering  that  it  never  was 
disputed,  so  far  as  I  can  learn,  prior  to  the 
sixteenth  century,  by  orthodox  or  heterodox, 
by  Papists  or  Protestants,  Avhether  unbap- 
tized believers  should  be  admitted  to   the 
Lord's  table ;  they  all  agreeing  in  the  con- 
trary practice,  however  much  they  differed 
in  matters  of  equal  importance ;  it  may  be 
reasonably  expected,  and  is  by  us  justly  de- 
manded, that  the  rectitude  of  their  conduct 
who  admit  unbaptized  persons  to  the  supper 
should  be  proved,  really  proved  from  the 


'  Dr.  Riilgley's  Body  of  Divinity,  p.  3-13,  Glasgow  edi- 
tion. 

t  Mr.  Bnisse,  on  Church  Discipline,  p.  9. 
{  Biihop  Iloadley's  Plain  Account,  p.  3. 


'  That  there  were  people  of  different  denominations  in 
the  second  and  third  centuries,  vs'ho  pretended  a  regard 
to  tlie  nnme  of.Iesus  Christ,  and  yet  rejected  baptism,  is 
readily  allowed  ;  but  then,  it  may  be  observed,  that  many 
nf  them  had  as  little  esteem  for  the  Lord's  supper. 
Nay,  as  a  learned  writer  asserts,  the  generality  ofthern 
p'Moimced  the  scriptures  themselves.  Nor  am  I  igno- 
rant tlial  Sorinus,  in  the  latter  enri  of  the  si.xteenth  cen- 
tury, cdusiilfrid  baptism  as  an  iu(htrrr('nf  thing,  except 
in  relcTciici'  In  iIkisc  converted  friiiii  .ludaisni.  Paganism, 
or  JMidKiiiietaiiisni;  but  o\jr  brethren  with  wliom  laud 
now  concerned  will  liardly  allow  that  societies  formed 
on  the  principles  of  those  ancient  corrupters  of  Christian- 
ity, nor  yet  on  those  ofSocinus,  are  worthy  to  be  called, 
ChuTthns  of  Christ.  Vid.  Suicerum,  Thesaur.  Eccles. 
sub  voce  I'iaptizma  and  Dr.  Wall's  Hist.  Inf.  Bap.  Part 
II.  Chap.  V. 


VINDICATION     OF     THE     BAPTISTS. 


49 


records  of  inspiration.  A  man  may  easily 
show  his  fondness  for  novelty,  and  the  de- 
ference he  pays  to  his  own  understanding, 
by  boldly  controverting  the  opinions,  and 
resolutely  opposing  the  practice,  of  the  wi- 
sest and  best  of  men  in  every  age  ;  but,  if 
he  would  avoid  the  imputation  of  arrogance, 
he  must  demonstrate  that  the  things  he  op- 
poses are  vulgar  errors,  which  have  nothing 
to  recommend  them  but  great  antiquity  and 
general  custom.  Our  persuasion,  therefore, 
concerning  the  necessity  of  baptism  as  a 
term  of  communion,  having  had  the  sanc- 
tion of  universal  belief  and  universal  prac- 
tice for  almost  sixteen  hundred  years,  it  lies 
on  our  brethren  to  prove  that  it  is  false  and 
unscriptural ;  and  to  show,  from  the  New 
Testament,  that  theirs  has  the  stamp  of 
divine  authority. 

But  is  it  not  strange,  strange  to  astonish- 
ment, if  the  scriptures  contain  their  senti- 
ment, and  vindicate  their  conduct,  that  it 
never  was  discovered  by  any  Avho  acknow- 
ledge the  proper  Deity  of  Jesus  Christ,  till 
the  latter  end  of  the  last  century?  Long 
before  then  almost  every  principle  of  the 
Christian  faith,  almost  every  branch  of 
Christian  worship,  had  been  the  subject 
either,  of  learned  or  unlearned  controversy, 
among  such  as  thought  themselves  the  dis- 
ciples of  Jesus  Christ.  The  Q.uakers  arose, 
it  is  well  known  about  the  time  when 
this  new  sentiment  was  first  adopted  in 
England,  and  they  entirely  renounced  bap- 
tism, as  well  as  the  Lord's  supper.  But,  so 
far  as  appears,  the  people  of  that  denomina- 
tion never  supposed,  that  they  who  thought 
it  their  duiy  to  celebrate  the  sacred  supper, 
were  at  liberty  to  do  it  before  they  were 
baptized. — The  ingenious  author  of  the 
Pilgrim's  Progress  was  one  of  the  first,  in 
this  kingdom,  who  dared  to  assert,  that  the 
want  of  baptism  is  no  bar  to  communion, 
and  acted  accordingly.  The  Q,uakers  ari- 
sing a  little  before  him,  proceeded  a  step 
further,  and  entirely  cashiered  both  baptism 
and  the  supper  of  our  Lord  ;  looking  upon 
them  as  low,  carnal,  temporary  appoint- 
ments. Much  respect,  I  allow,  is  due  to  the 
character  of  Bunyan.  He  was  an  eminent 
servant  of  Jesus  Christ,  and  patiently  sufi'er- 
ed  in  his  Master's  cause.  Many  of  his  wri- 
tings have  been  greatly  useful  to  the  church 
of  God,  and  some  of  them,  it  is  probable 
will  transmit  his  name  Avith  honor  to  future 
ages.  But  yet  I  cannot  persuade  myself, 
that  either  his  judgment  or  his  piety  ap- 
peared in  this  bold  innovation.  The  disci- 
ples of  Geo.  Fox,  though  less  conformable 
to  the  word  of  God,  acted  more  consistently 
with  their  own  principles,  than  did  the  just- 
ly celebrated  dreamer  then,  or  those  who 
practice  free  communion  now. 

Some  of  the  Popisii  missionaries  among 
the  Indians  have  been  charged,  by  respect-' 

Vol.  1.— G. 


able  authorities,  with  concealing  the  doc- 
trine of  the  cross  from  their  hearers,  lest 
they  should  be  tempted  to  despise  the  great 
Founder  of  the  Christian  religion,  because 
he  made  his  exit  on  a  gibbet ;  they  are  said 
to  have  made  it  their  principal  aim,  to  per- 
suade the  poor  ignorant  creatures  to  be  bap- 
tized, imagining  that  they  would  be  Chris- 
tianized, by  a  submission  to  that  ordinance  ; 
as  if  being  baptized,  and  conversion  to  Je- 
sus Christ,  were  oae  and  the  same  thing  ! 
What  a  destructive  delusion  this  !  What 
an  impious  exaltation  of  a  positive  institu- 
tion, into  the  place  of  redeeming  blood, 
and  the  regenerating  power  of  the  Holy 
Spirit! — But  were  one  of  our  ministering 
brethren  who  plead  for  free  communion,  to 
be  sent  as  a  missionary  into  those  parts  of 
the  world  ;  he,  I  presume,  would  not  be  in 
the  least  danger  of  thus  over-rating  baptism, 
and  of  depreciating  its  great  institutor. 
No  ;  he  would  boldly  preach  a  crucified  and 
risen  Jesus,  as  the  only  foundation  of  hope 
for  his  hearers ;  and,  if  the  energy  of  God 
attended  his  labors  with  considerable  suc- 
cess, he  would  think  it  his  duty  to  lay  beibre 
such  as  believed  in  Christ,  what  he  had 
learned  from  the  New  Testament,  relating 
to  a  gospel  church — its  nature  and  ordi- 
nances, its  privileges,  duties  and  great  utility. 
In  doing  of  which,  he  could  hardly  forbear 
to  mention  baptism,  as  an  appointment  of 
his  divine  master:  but  though  he  might 
mention  it,  yet,  on  his  hypothesis,  he  could 
not  require  a  submission  to  it,  as  previously 
necessary  to  their  incorporating  as  a  church, 
and  their  having  commvmion  together  at 
the  Lord's  table.  He  might  indeed  recom- 
mend it  to  his  young  converts,  as  having 
something  agreeable  in  it ;  but  if  they  did 
not  see  its  propriety  ;  or  it",  on  any  other  ac- 
count unknown  to  him,  they  did  not  choose 
10  comply,  and  yet  were  desirous  of  being 
formed  into  a  church  state,  and  having  com- 
munion at  the  Lord's  table ;  he  could  not 
refuse,  though  not  one  of  them  was,  or 
would  be  baptized.  For  if  it  be  lawful  to 
admit  one  believer  to  communion,  purely 
as  a  believer  without  baptism  ;  it  cannot  be 
criminal  to  admit  all  such,  if  they  desire  it; 
that  which  is  proper  and  right  for  one,  being 
so  to  a  million,  if  they  be  in  the  same  cir- 
cumstances. Thus  he  would  gather  a 
church  in  perfect  contrast  with  those  formed 
by  his  fellow  missionaries.  For,  while  they 
put  baptism  in  the  place  of  the  Saviour,  he 
would  reject  his  command,  and  lay  the  ordi- 
nance entirely  aside  ;  they  make  it  all  and 
he  make  it  nothing.  And  were  a  narrative 
of  such  proceedings  to  fall  into  the  hands 
of  a  I'sedobapiist,  who  had  never  heard  of 
any  that  practised,  or  pleaded,  for  free  com- 
munion, what  a  singular  figure  it  would 
make  in  his  view !  A  minister  of  Jesus 
Christ,  he  would  say,  gathering  a  church 


50 


VINDICATION    OF    THE    BAPTISTS, 


among  the  Indiane,  nnd  administering  the 
sarred  supper,  yet  all  his  communicants 
unbaptized  !  Strange,  indeed  !— A  Chris- 
tian minister,  called  a  Baptist,  entirely  omit- 
tins  that  very  ordinance  from  which  he 
takes  his  denomination  !  For  the  Baptists, 
of  all  men,  are  said  to  love  water  and  to  be 
fond  of  baptism.  It  exceeds  the  bounds  of 
credibility ;  but.  if  it  be  a  fact,  he  is  the 
oddest  mortal  and  the  most  unaccountable 
Baptist  that  ever  lived.  The  ambiguity  of 
his  character  would  be  such,  that  the  pen 
of  ecclesiastical  history  would  always  be 
doubtful  what  to  call  him,  or  under  what 
denomination  of  religious  professors  to  ap- 
point his  place  !"  Such  would  be  the  sur- 
prise and  such  the  reflections  of  both  the 
learned  and  the  vulgar,  who  had  not  heard 
of  Baptists  that  plead  for  free  communion  ; 
they  being  the  only  Christians  now  in  the 
world,  for  aught  appears,  that  are  capable 
of  realizing  such  a  report. 


SECTION    III. 

Arguments  against  Free  Communion 
at  the  Lord^s  table. 

It  must,  I  think,  be  allowed  that  the  or- 
der and  connexion  of  positive  appointments 
in  divine  worship,  depend  as  much  on  the 
sovreign  pleasure  of  the  great  Legislator, 
as  the  appointments  themselves;  and  if  so, 
we  are  equally  bound  to  regard  that  order 
and  connexion,  in  their  administration,  as  lo 
observe  the  appointments  at  all.  Who- 
ever, therefore,  objects  to  that  order,  or  de- 
viates from  it,  opposes  that  sovreign  author- 
ity by  which  those  branches  of  worship 
were  first  instituted. For  instance:  Bap- 
tism and  the  Lord's  supper,  it  is  alowed  on 
all  hands,  are  positive  ordinances ;  and  as 
such,  they  depend  lor  their  very  existence 
on  the  sovreign  will  of  God.  Consequent- 
ly, which  of  them  should  be  administered 
prior  to  the  other,  (as  well  as,  to  what  per- 
sons, in  what  way,  and  for  what  end)  must 
depend  entirely  on  the  will  of  their  divine 
Autlior.  His  determination  must  fix  their 
order ;  and  his  revelation  must  guide  our 
practice. 

Here,  then,  the  question  is.  Has  our  sov- 
reign Lord  revealed  his  will  in  regard  to 
this  matter  7  "  To  the  law  and  to  the  tes- 
timony— How  readest  thou  ?" 

To  determine  the  query,  we  may  first 
consider  the  order  of  time,  in  which  the  two 
positive  institutions  of  the  New  Testament 
were  appointed.  That  baptism  was  an  or- 
dinance of  God,  that  submission  to  it  was 
required,  and  that  it  was  administered  to 
multitudes,  before  the  sacred  supper  was 
heard  of,  or  had  an  existence,  are  undenia- 


ble facts.  There  never  was  a  time,  since 
the  ministry  of  our  Lord's  forerunner  com- 
menced, in  which  it  was  not  the  duty  of  re- 
penting and  believing  sinners  to  be  bap- 
tized. The  venerable  John,  the  twelve 
apostles,  and  the  Son  of  God  incarnate,  all 
united  in  recommending  baptism,  at  a  time 
when  it  would  have  been  impious  to  have 
eaten  bread  and  drank  wine  as  an  ordi- 
nance of  divine  worship.  Baptism,  there- 
fore had  the  priority  in  point  of  institution  ; 
which  is  a  presumptive  evidence  that  it  has, 
and  ever  will  have,  a  prior  claim  on  our 
obedience. 

Let  us  secondly  consider  the  order  of 
words,  in  that  commission  which  was  given 
to  the  embassadors  of  Christ.  He  who  is 
King  in  Zion,  when  asserting  the  plenitude 
of  his  legislative  authority,  and  giving  di- 
rection to  his  ministering  servants,  with 
great  solemnity  says  ;  "  All  power  is  given 
to  me  in  heaven  and  earth.  Go  ye,  there- 
fore, and  teach  all  nations,  baptizing  them 
in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost:  teaching  ihem  to 
observe  all  things  whatsoever  I  have  com- 
manded you."*  Such  is  the  high  commis- 
sion, and  such  the  express  command,  of 
Him  who  is  Lord  of  all,  when  addressing 
those  that  were  called  to  preach  his  word 
and  administer  his  institutions.  Here,  it  is 
manifest,  the  commission  and  command  are, 
first  of  all,  to  teach  ;  then — what?  To  bap- 
tize ?  or  administer  the  Lord's  supper  7 — 
I  leave  common  sense  to  determine.  A 
hmited  commission  includes  a  prohibition 
of  such  things  as  are  not  contained  in  it ; 
and  positive  Laws  imply  their  negative. — 
For  instance  : — When  God  commanded 
Abraham  to  circumcise  all  his  males,  he 
readily  concluded,  that  neither  circumcis- 
ion, nor  any  rite  of  a  similar  nature,  was 
to  be  administered  to  his  ilemales.  And  a3 
our  brethren  themselves  maintain,  when 
Christ  commanded  that  believers  should  be 
baptized,  without  mentioning  any  others ; 
he  tacitly  prohibited  that  ordinance  irom 
being  administered  to  infants  ;  so,  by  pari- 
ty of  reason,  if  the  same  sovreign  Lord 
commanded  that  believers  should  be  bapti- 
zed— baptized  immediately  after  they  have 
made  a  profession  of  fiiith ;  then  he  must 
intend,  that  the  administration  of  bap- 
tism should  be  prior  to  a  reception  of  the 
Lord's  supper ;  and,  consequently,  tacitly 
prohibits  every  unbaptized  person  having 
communion  at  his  table. 

Thirdly.  The  order  of  administration  in 
the  primitive  and  apostolic  practice,  now 
demands  our  notice.  That  the  apostles, 
when  endued  with  power  from  on  high,  un- 
derstood our  Lord  in  the  sense  for  which 
we  plead,  and  practised  accordingly  is  quite 


•  Matt,  xxvii.  18,  19,  20. 


VINDICATION    OF    THE    BAPTISTS, 


51 


evident  For  thus  it  is  written ;  "  then 
they  that  gladly  received  his  word  were" 
what  ?  admitted  to  the  Lord's  table  ?  No , 
but  "  baptized.  And  the  same  day  there 
were  added  unto  them  about  three  thou- 
sand souls.  And  they  continued  steadfastly 
in  the  apostles'  doctrine  and  fellowship,  in 
breaking  of  bread  and  in  prayer."*  Now, 
in  regard  to  the  members  of  this  first  Chris- 
tian church,  either  our  opponents  conclude 
that  they  were  all  baptized,  or  they  do  not. 
If  the  latter,  whence  is  their  conclusion 
drawn?  Not  from  the  sacred  historian's 
narative.  From  thence  we  learn,  that  they 
whose  hearts  were  penetrated  by  keen  con- 
victions, were  exhorted  to  be  baptized — 
that  they  who  gladly  received  the  truth 
were  actually  baptized — and  that  they  who 
were  baptized,  and  they  only,  for  any  thing 
that  appears  to  the  contrary,  were  added  to 
the  church.  In  what  book,  in  what  chap- 
ter, in  what  verse,  is  any  declaration  found, 
relating  to  the  church  at  Jerusalem,  that 
can  warrant  a  conclusion  that  unbaptized 
persons  ate  of  the  Lord's  supper. 

If  all  the  members  of  this  truly  apostolic 
church  were  baptized  ;  then,  either  the  con- 
stitution of  it,  in  that  respect,  is  expressive 
of  the  mind  of  Christ,  and  is  a  model  for  suc- 
ceeding churches,  or  is  not.  If  the  former, 
either  Jesus  Christ  discovered  some  defect 
in  that  plan  of  proceeding,  and,  in  certain 
eeses  countermanded  his  first  order,  or  it 
must  be  wrong  to  admit  persons  to  com- 
munion, who  are  not  baptized.  But  if  this 
apostolic  precedent,  is  not  expressive  of  the 
mind  of  Christ,  and  the  pattern  for  imita- 
tion to  the  end  of  the  world  ;  the  apostles, 
were  either  ignorant  of  the  Lord's  will,  or 
unflxithful  in  the  performance  of  it.  Conse- 
quences these,  which  connot  be  admitted, 
without  greatly  prejudicing  the  honor  and 
interests  of  true  religion,  and  not  a  little 
contributing  to  the  cause  of  infidelity ;  for 
which  reason  they  will,  no  doubt,  be  ab- 
horred by  all  our  brethren. 

It  is  manifest  from  the  first  and  most  au- 
thentic history  of  the  primitive  Christian 
church,  contained  in  the  acts  of  the  apos- 
tles ;  that  after  sinners  had  received  the 
truth  and  believed  in  Jesus  Christ,  they 
were  exhorted  and  commanded,  by  uner- 
ring teachers,  to  be  baptized  without  de- 
lay. For  thus  we  read ;  "  repent  and  be 
baptized  every  one  of  you" — ''  When  they 
believed  Philip,  preaching  the  things  con- 
cerning the  kingdom  of  God,  and  the  name 
of  Jesus  Christ.  They  were  baptized,  both 
men  and  women"—''  And  Philip  said,  If 
thou  believest  with  all  thy  heart,  thou  may- 
est.  And  he  answered  and  said,  I  believe 
that  Jesus  Christ  is  the  Son  of  God.  And 
he  commanded  the  chariot  to  stand  still ; 

'  Acts  ii.  41,42. 


and  they  went  down  both  into  the  water, 
both  Philip  and  the  eunuch,  and  he  bap- 
tized him" — "And  was  baptized,  he  and  all 
his  straightway" — "  Many  of  the  Corinthi- 
ans, hearing,  believed,  and  were  baptized." 
"  And  now  why  tarriest  thou  ?  Arise  and 
be  baptized" — "  Can  any  man  forbid  water, 
that  tliese  should  not  be  baptized  which 
have  received  the  Holy  Ghost,  as  well  as 
we  ?  And  he  commanded  them  to  be  bap- 
tized in  the  name  of  the  Lord" — Acts  ii.  38. 
viii.  12.  37.  xvi.  33.  xviii.  8.  xxii.  x.  47. — 
Hence  it  is  abundantly  evident,  that  bap- 
tism, in  those  days,  was  far  from  being  an 
indifferent  thing ;  and  equally  far  from  be- 
ing deferred  until  the  Christian  converts 
had  enjoyed  communion  at  the  Lord's  table 
for  months  and  years.  Submission  to  bap- 
tism was  the  first,  the  very  first  public  act 
of  obedience,  to  which  both  Jews  and  Gen- 
tiles were  called,  after  they  believed  in  Je- 
sus Christ,  The  highest  evidence  of  a  per- 
son's acceptance  with  God,  though  attend- 
ed with  the  baptism  of  the  Holy  Spirit  in 
the  bestowal  of  miraculous  gifts,  was  so 
far,  in  the  account  of  Peter,  from  superse- 
ding the  necessity  of  a  submission  to  the 
ordinance  of  baptism ;  that  he  urged  the 
consideration  of  those  very  acts,  as  a  rea- 
son why  those  who  were  so  blessed  and 
honored  should  submit  to  it  immediately. 
Consequently,  while  we  revere  the  author- 
ity by  which  the  apostles  acted,  and  while 
we  beheve  that  infant  sprinkling  is  not 
baptism  ;  we  are  obliged,  in  virtue  of  these 
ancient  precedents,  and  by  all  that  is  ami- 
able in  a  consistent  conduct,  to  admit  none 
to  communion  at  the  Lord's  table,  whom 
we  do  not  consider  to  be  really  baptized 
according  to  the  command  of  Christ. 

Nor  have  we  the  least  reason  to  believe 
that  the  apostles  were  invested  with  a  dis- 
cretional power,  to  alter  our  Lord's  insti- 
tutions as  they  might  think  proper  ;  either 
as  to  mode,  or  subject,  or  their  order  and 
connexion  one  with  an  other.  They  never 
pretend  to  any  such  power ;  they  utterly 
disclaim  it.  Let  us  hear  the  declaration 
of  one,  as  the  language  of  all,  and  that  in 
regard  to  the  sacred  supper.  "  I  have  re- 
ceived of  the  Lord,  that  which  also  I  de- 
livered unto  you."  And  again,  relating  to 
his  doctrine  in  general,  when  writing  to  the 
same  people,  and  in  the  same  epistle,  he 
says  ;  "  I  delivered  unto  you  that  which  I 
also  received." — 1  Cor.  xi.  23.  xv.  3.  The 
apostles  being  only  servants  in  the  house 
of  God,  had  no  more  authority  to  dispense 
with  an  ordinance  of  Jesus  Christ,  than  any 
other  minister  of  the  word.  Their  apos- 
tolic gifts  and  powers  did  not  at  all  invest 
them  with  a  right  of  legislation  in  the  king- 
dom of  their  divine  Lord.  They  were  still 
but  stewards  ;  as  such  fhey  claimed  regard 
for  the   churches,  in    which  they  labored 


52 


VINDICATION    OF    THE    BAPTISTS, 


and  to  which  they  wrote  ;  at  the  same  time 
Ireely  acknowledging,  that  it  was  their  indis- 
pensable dnty  to  "  be  found  faithful"  in  the 
whole  extent  of  their  office  ;  lliey  being  ac- 
countable to  the  great  Head  of  the  church. 
They  acted,  therefore,  in  the  whole  com- 
pass of  their  duty,  under  the  command, 
and  by  the  direction  of  the  ascended  Jesus. 
Nay,  the  more  they  were  honored  and  bless- 
ed by  him,  the  more  were  they  bound  to 
obey  the  least  intimation  of  his  will. 

Fourthly.  If  we  regard  the  different  sig- 
nification of  the  two  institutions,  it  will  ap- 
pear that  baptism  ought  to  precede.  In 
submitting  to  baptism,  we  have  an  emblem 
of  our  union  and  communion  with  Jesus 
Christ,  as  our  great  representative,  in  his 
death,  burial  and  resurrection ;  at  the  same 
time  declaring,  that  we  '•  reckon  ourselves 
to  be  dead  indeed  unto  sin,  but  alive  to 
God ;"  and  that  it  is  our  desire,  as  well  as 
our  duty,  to  live  devoted  to  him.  And  as, 
in  baptism,  we  profess  to  have  received 
spiritual  life  ;  so  in  communicating  at  the 
Lord's  table,  we  have  the  emblems  of  that 
heavenly  food  by  which  we  live,  by  which 
we  grow,  and  in  virtue  of  which  we  hope 
to  live  for  ever.  And  as  we  are  born  of 
God  but  once,  so  we  are  baptized  but  once : 
but  as  our  spiritual  life  is  maintained  by 
the  continued  agency  of  divine  grace,  and 
the  comfort  of  it  enjoyed  by  the  habitual 
exercise  of  faith  on  the  dying  Redeemer, 
BO  it  is  our  duty  and  privilege  frequently 
to  receive  the  holj'  supper.  Hence  theolo- 
gical writers  have  often  called  baptism,  the 
sacrament  of  regeneration,  or  of  initiation  : 
and  the  Lord's  supper  the  sacrament  of  nu- 
trition. 

Whether,  therefore,  we  consider  the  or- 
der of  time,  in  which  these  two  institutions 
were  appointed,  or  the  order  of  words,  in 
the  great  commission  given  by  our  Lord  to 
his  ministering  servants  ;  or  the  order  of 
administration  in  the  apostolic  practice;  or 
the  different  signification  of  the  two  sol- 
emn appointments,  a  submission  to  baptism 
ought  ever  to  precede  a  reception  of  the 
Lord's  supper. 

Should  any  one  question  the  validity  of 
this  inference,  I  would  ask  ;  Whether,  jn 
regard  to  the  sacred  supper,  he  might  not 
as  well  deny  ihe  necessity  of  allways  bless- 
ing the  bread,  before  it  be  broken ;  or  of 
breaking  the  bread  before  it  be  received  ; 
or  of  receiving  the  bread  before  the  wine  ? 
Or  by  what  better  arguments,  he  would 
prove  the  opposite  conduct,  either  unlawful 
or  improper  7 — Nay,  if  these  declarations 
and  facts,  and  precedents,  be  not  sufficient 
to  determine  the  point  in  our  favor;  it  will 
be  exceedingly  hard,  if  not  impossible,  to 
conclude  with  certainty,  in  what  order  any 
two  institutions  that  God  ever  appointed, 
were  to  be  administered.     For,  surely,  that 


order  of  proceeding  which  agrees  with  the 
time  in  which  two  institutions  were  appoint- 
ed ;  with  the  words  in  which  the  observa- 
tion of  them  was  enjoined ;  with  the  first 
administration  of  them  by  unerring  teach- 
ers ;  and  with  their  different  signification, 
must  be  the  order  of  truth,  the  order  of  pro- 
priety, and  the  order  of  duty,  because  it  is 
the  order  of  God.  We  do  well  to  remem- 
ber, that  when  Paul  commends  the  Corin- 
thians for  keeping  the  ordinances  as  they 
were  delivered  to  them  :"  it  is  plainly  and 
strongly  implied,  that  divine  ordinances  are 
given  us  to  keep  ;  that  they  who  keep  them 
as  they  were  instituted,  are  to  be  command- 
ed ;  and  that  they  who  do  not  keep  them  at 
all,  or  observe  them  in  a  different  order  or 
manner  from  that  at  first  appointed,  are 
worthy  of  censure. 

It  appears  then,  that  the  order  in  which 
the  two  positive  institutions  of  Jesus  Christ 
should  be  administered,  is  no  less  clearly 
expressed  in  the  New  Testament,  than  the 
mode  of  baptism. 

It  would,  no  doubt,  have  been  highly  of- 
fensive to  God,  if  the  priests  or  the  people 
of  old  had  inverted  the  order  appointed  by 
him,  for  the  administration  of  his  own  sol- 
emn appointments.  For  instance  ;  First 
admit  to  the  passover,  afterwards  circum- 
cise ;  burn  incense  in  the  holy  place,  then 
offer  the  proptiatory  sacrifice.  Have  we 
any  reason,  then,  to  imagine,  that  a  similar 
breach  of  order  is  not  equally  displeasing  to 
God,  under  the  New  Testament  economy  ? 
If  not,  it  must  be  supposed,  that  the  Most 
High  has  not  so  great  a  regard  to  the  puri- 
ty of  his  worship,  or  is  less  jealous  of  his 
honor,  and  does  not  so  much  insist  on  his 
eternal  prerogative  now,  as  he  did  under 
the  former  dispensation:  suppositions  these, 
which  they  who  acknowledge  his  univer- 
sal dominion  and  absolute  immutability, 
will  hardly  admit. 

The  argument  on  which  mixed  commu- 
nion is  urged,  if  suffered  to  operate  in  its 
full  extent,  would  exclude  both  baptism  and 
the  Lord's  supper  from  the  worship  of 
God.  Baptism,  it  is  said  ought  never  to  be 
made  a  term  of  communion  in  the  house  of 
God.  It  is  affirmed  that  the  grand,  the 
only  quality,  that  is  really  necessary  re- 
lating to  a  candidate  for  communion,  is, 
Has  God  received  him?  Is  he  a  believer 
in  Jesus  Christ? 

If  this  grand  rule  of  proceeding  be  right, 
we  arc  bound  to  receive  believers  as  such, 
and  have  communion  with  them  at  the 
Lord's  table,  though  they  do  not  consider 
themselves  as  bapUzed.  I  would  beg  leave 
to  ask  ;  whether  they  would  receive  a  candi- 
date for  conmiunion,  whom  they  esteem  as 
a  believer  in  Jesus  Christ,  who  has  not  been 
baptized  in  inlancy ;  nor  is  willing  to  be 
baptized   at  all  1     The  supposition  of  a 


VINDICATION     OF     THE     BAPTISTS 


53 


person,  in  such  circumstances,  applying  for 
fellowship  at  the  Lord's  table,  is  far  from 
being  improbable  ;  nay,  I  have  known  it 
to  be  a  real  fact.  What,  then,  would  our 
brethren  do  in  such  a  case? — If  they  re- 
ceived a  person,  in  the  supposed  case,  they 
avowedly  rejected  baptism,  as  unnecessary 
to  fellowship  in  a  church  of  Christ ;  for  if  it 
be  not  requisite  in  every  instance,  it  is  not 
so  in  any.  If  they  refuse  him,  it  must  be 
because  he  is  not  baptized  ;  for  they  con- 
sider him  as  a  partaker  of  divine  grace. 
If  they  reject  him  purely  on  that  ground. 
Baptists  ought  to  reject  all  who  have  had 
no  other  Ihan  infant  baptism  ;  because  they 
consider  it  as  a  very  diflierent  thing  from 
the  appointment  of  Christ.  But  as  before 
hinted,  by  the  same  rule  that  we  receive 
one  to  communion  who  is  not  baptized  ; 
who  does  not  consider  himself  as  baptized; 
who  does  not  pretend  to  be  baptized  ;  we 
may  receive  all ;  for  as  there  is  but  one 
Lawgiver,  there  is  but  one  law,  relating  to 
this  matter,  and  he  who  has  a  right  to  dis- 
pense with  it  once,  may  do  so  as  often  as  he 
pleases.  Consequently,  the  principle  adopt- 
ed by  those  who  plead  for  free  communion, 
has  a  natural  tendency  to  exclude  baptism 
from  the  worship  of  God. 

I  conclude  that  though  such  a  proceed- 
ing would  be  quite  novel,  absolutely  unex- 
ampled in  the  churches  of  Christ,  and 
would,  probably,  both  astonish  and  offend 
sister  communities,  the  church  must  receive 
him.  But  if  it  be  lawful  in  one  instance,  it 
must  be  so  in  a  thousand '?  and,  therefore, 
a  church  on  this  principle,  might  thus  go 
on,  till  the  Lord's  supper  were  entirely  re- 
jected by  all  her  members  and  banished 
from  the  worship  of  God,  as  it  is  among  the 
Quakers. 

The  church  of  England  has  justly  incur- 
red the  censure  of  all  Protestant  Dissenters, 
for  her  arrogant  claim  of"  power  to  decree 
rites  or  ceremonies,"  in  the  worship  of  God, 
"  and  of  authority  in  controversies  of  faith  ;"* 
because  such  a  claim  infringes  on  the  pre- 
rogative royal  of  Jesus  Christ.  But  do  not 
our  brethren  tacitly  assume  a  similar  pow- 
er, when  they  presume  to  set  aside  an  ordi- 
nance of  Christ,  or  to  reverse  the  order  of 
divine  institutions?  it  being  demonstrable, 
that  as  great  an  authority  is  necessary  to 
lay  aside  an  old,  established  rite,  or  to  in- 
vert the  order  and  break  the  connexion  of 
several  rites  ;  as  can  be  required  to  institute 
one  that  is  entirely  new.  "  For  it  is  a  maxim 
in  law,"  and  holds  good  in  divinity,  "  That 
it  requires  the  same  strength  to  dissolve  as 
to  create  an  obligation."!  If  it  be  lawful 
to  dispense  with  an  appointment  of  God, 
out  of  regard  to  our  weaker  brethren,  we 


■  Ariiclesof  the  Church  of  Enildiul,  No.  xx. 
t  Blacksione's  Coiument.  on  the  Laws  of  England. 
Vol.  1.  Book  I.  chap.  2. 


cannot  reasonably  think  it  unlawful  to  prac- 
tice the  appointments  of  a  National  Church, 
out  of  regard  to  the  ruling  powers ;  sub- 
mission to  the  latter,  being  no  less  plainly 
required  in  the  Scripture,  than  condescen- 
sion to  the  ibrmer.  And  if  we  may  safely 
connive  at  one  human  invention,  so  as  to 
supersede  and  take  place  of  a  divine  institu- 
tion why  may  not  the  church  of  England 
make  what  appointments  she  pleases  ?  A 
little  reflection  will  convince  us,  that  he 
whose  authority  is  competent  to  the  setting 
aside  or  altering  of  one  divine  institution, 
has  a  power  equal  to  his  wishes — may  or- 
dain times,  and  forms,  and  rites  of  worship; 
may  model  the  house  of  God  according  to 
his  own  pleasure.  But  can  such  an  au- 
thority belong  to  any  but  the  Great  Su- 
preme? No  ;  to  such  an  ordaining,  or  dis- 
pensing power,  neither  church  nor  synod, 
neither  parliament  nor  conclave,  neither 
king  nor  pope,  has  the  least  claim.  For 
as  the  exertion  of  Omnipotence  was  equally 
necessary  to  the  creation  of  a  worm  as  an 
angel ;  of  an  atom  as  a  world ;  so  the  in- 
terposition of  divine  authority  is  no  less  ne- 
cessary to  set  aside,  or  to  alter,  one  branch 
of  instituted  worship,  than  to  add  a  thou- 
sand religious  rites,  or  essentially  to  alter 
the  whole  Christian  system. 

Nor  are  those  writers  who  have  appeared 
in  vindication  of  the  English  Establishment, 
ignorant  of  their  advantage  over  such  Pro- 
testant Dis.senters  as  proceed  on  the  princi- 
ples here  opposed.  For  thus  they  argue  ; 
'•  If,  notwithstanding  the  evidence  produced, 
that  baptism  by  immersion  is  suitable,  both 
to  the  institution  of  our  Lord  and  his  apos- 
tles ;  and  was  by  them  ordained  to  repre- 
sent our  burial  with  Christ,  and  so  our  dy- 
ing unto  sin,  and  our  conformity  to  his  re- 
surrection by  newness  of  life  ;  as  the  apos- 
tle doth  clearly  maintain  the  meaning  of 
that  rite  :  I  say,  if  notwithstanding  this,  all 
our  (Pasdobaptist)  Dissenters  do  agree  to 
sprinkle  the  baptized  infant ;  why  may  they 
not  as  well  submit  to  the  significant  cere- 
monies imposed  by  our  church  ?  For  since 
it  is  as  lawful  to  add  unto  Christ's  institution 
a  significant  ceremony,  as  to  diminish  a 
significant  ceremony  which  he  or  his  apos- 
tles instituted,  and  use  another  in  its  stead 
which  they  never  did  institute  ;  what  rea- 
son can  they  have  to  do  the  latter,  and  yet 
refuse  submission  to  the  former  ?  And  why 
should  not  the  peace  and  union  of  the  church 
be  as  prevailing  with  them  to  perform  the 
one,  as  in  their  mercy  to  the  infant's  body 
to  neglect  the  other  ?"* — I  leave  the  intelli- 
gent reader  to  apply  this  reasoning  to  the 
case  before  us,  and  shall  only  observe  ;  that 
if  this  learned  writer  had  been  addressing 
free    communion    Baptists,   his    argument 

*  Dr.  Whitby's  Protestant  Reconciler  p.  289. 


54 


VINDICATION     OF     THE     BAPTISTS. 


would  have  had  superior  force.  Because! 
our  Pspilobaptist  brethren  beheve  that  in-' 
fant  sprinkling  is  real  baptism,  and  practice' 
it  as  having  the  stamp  of  divine  authority  ; 
■whereas  Baptists  beheve  no  such  thing  and 
consider  it  as  a  mere  human  invention.       1 

As  the  sovereign  authority  and  universal, 
dominion  of  God,  over  his  rational  crea- 
tures, as  his  absolute  right,  not  only  to  wor- 
ship, but  also  to  be  worshipped  in  his  own 
Avay,  arc  more  strongly  asserted  and  bright- 
ly displayed  in  liis  positive  institutions,  than 
in  any  other  branches  of  his  worship;  so, 
it  is  manifest,  that  we  cannot  disobey  his  I 
reveled  will  concernitig  them,  without  im-j 
peaching  his  wisdom  and  opposing  his 
sovereignty.  Because  a  special  interposi- 
tion of  divine  authority,  and  an  express  re- 
velation of  the  divine  will,  constitute  the  ba- 
sis, the  only  basis,'on  which  such  institutions 
rest,  in  regard  to  their  mode  and  subject, 
their  order  and  connexion  one  with  another. 
For  us  then,  to  admit,  as  a  divine  institution 
what  we  verily  believe  is  a  human  inven- 
tion, would  be  to  ivt  an  unjustifiable  part. 
For,  on  our  principles,  infinite  wisdom  chose 
and  absolute  sovereignty  ordained  profess- 
ing believers  as  the  subjects,  and  immersion 
as  the  mode  of  baptism. 

Again  as  the  sovereign  Avill  of  God  is 
more  concerned  and  manifested  in  positive 
ordinances  than  in  any  other  branches  of 
holy  worship  ;  so  it  is  evident,  from  the  his- 
tory of  the  Jewish  Church,  which  is  the 
history  of  Providence  for  near  two  thousand 
years,  that  the  dii-ine  jealousy  was  never 
sooner  inflamed,  nor  ever  more  awfully  ex- 
pressed, than  when  God's  ancient  people 
failed  in  their  obedience  to  such  commands, 
or  deviated  from  the  prescribed  rule  of  such 
institutions.  The  destruction  of  Nadab  and 
Abihu,  by  fire  from  heaven ;  the  breach 
that  was  made  upon  Uzzah ;  the  stigma 
fixed  and  the  curses  denounced  on  Jero- 
boam ;  together  with  the  fall  and  ruin  of 
all  mankind,  by  our  first  father's  disobe- 
dience to  a  positive  command,  are  among 
the  many  authentic  proofs  of  this  assertion. 
Nor  neeil  we  wonder  at  the  divine  proce- 
dure, in  severely  punishing  such  ofl'enders. 
For  knowingly  to  disobey  the  positive  laws 
of  Jehovah,  is  to  impeach  his  wisdom  or  his 
goodness,  in  such  institutions  ;  and  impious- 
ly to  deny  his  legislative  authority  and  ab- 
solute dominion  over  his  creatures.  And 
though  the  methods  of  Providence,  under 
the  gospel  economy,  are  apparently  much 
more  mild  and  gentle,  in  regard  tooil'enders 
in  similar  cases;  yet  our  obligations  to  a 
conscientious  and  punctual  obedience  is  not 
in  the  least  relaxed.  For  that  divine  decla- 
ration, occasioned  by  the  dreadlul  catastro- 
phe of  Aaron's  disobedient  sons,  is  an  eter- 
nal truth,  and  binding  on  all  generations  ; 
"  /  v:ill  be  sanclijied  in  ihem  that  come  nigh 


me." — Lev.  x.  1.  2,  3.  When  God  speaks 
we  should  be  all  attention ;  and  wdien  he  com- 
mands we  should  be  all  submission.  The 
clearer  light  which  God  has  afforded,  and 
the  richer  grace  which  Christ  has  manifest- 
ed under  the  present  dispensation,  are  so 
far  from  lessening,  that  they  evidently  in- 
crease our  obligations  to  perform  every  di- 
vine command  relating  to  Christian  wor- 
ship. For,  certainly,  it  must  be  allowed, 
that  they  on  whom  greater  favors  are  be- 
stowed and  higher  honors  conferred,  are  so 
much  the  more  obliged  to  revere,  love,  and 
obey  their  divine  Benefactor.  And,  as  a 
certain  author  justly  observes,  "  To  take 
advantage  of  dark  surmises,  or  doubtful  rea- 
soning, to  elude  obligations  of  any  kind,  is 
always  looked  upon  as  an  indication  of^  a 
dishonest  heart."*  Most  dangerous  then, 
is  the  principle,  and  rebellious  the  conduct 
of  those  professors,  who  think  themselves 
warranted,  by  the  grace  of  the  gospel,  to 
trifle  with  God's  positive  appointments. 
Whether  Jehovah  lay  his  commands  on 
Gabriel  in  glory,  or  on  Adam  in  paradise ; 
whether  he  enjoin  the  performance  of  any 
thing  on  Patriarchs,  or  Jews,  or  Christians, 
tliey  are  all  and  equally  bound  to  obey,  or 
else  his  commands  must  stand  for  nothing. 
Neither  diversity  of  economy,  nor  difference 
of  state,  makes  any  alteration  in  this  re* 
sped.  We  must  be  absolutely  indepen- 
dent of  God,  before  our  obligations  to  obey 
him  can  be  dissolved.  But  as  the  former 
is  impossible,  so  is  the  latter.f 

This  reasoning  is  very  strongly  support- 
ed by  the  following  quotation,  taken  from  a 
little  publication  by  Mr.  John  Ryland. 
"  The  ordinances  of  the  gospel  are  estab- 
lished by  the  authority  of  Christ  as  king 
and  supreme  law-giver  in  his  church  ;  they 
are  particularly  entbrced  by  his  own  exam- 
ple, and  his  will  expressly  declared  ;  and  as 
they  have  no  de])endence  on  any  circum- 
stances which  are  liable  to  vary  in  different 
countries  or  distant  periods  of  time,  it  neces- 
sarily follows  that  the  primitive  model  of 
administration  should  be  strictly  and  consci- 
entiously adhered,  to.  No  pretence  to  great- 
er propriety,  nor  any  plea  of  inconveniency, 
can  justify  our  boldly  opposing-  the  authority 
of  God  by  the  alteration  of  his  law,  and  sub- 
stituting a  human  ordinance  instead  of  a  di- 
vine. In  a  former  dispensation,  in  which 
the  ritual  was  numerous  and  burdensome, 
the  great  Jehovah  was  particularly  jeal- 
ous of  his  honor  as  Supreme  Law-giver,  and 
looked  upon  the  least  innovation  as  a  direct 
opposition  of  his  authority.  Moses,  we  are 
informed,  was  admonished  of  God  to  make 
all  things  according  to  the  pattern  .showed 
him  in  the  mount.  And  those  unfortunate 
youths  who  jiresumed  to  alter  ihe  form  of 

Dr.  Oswald'.^  appeal  to  Common  Sense,  p.  21. 
t  Witsii  Miscel.  Sac.  Tom.  I.  Lib.  II.  Disser.  II. 


VINDICATION    OF    THE    BAPTISTS. 


55 


his  religion,  and  worshipped  him  in  a  way 
he  had  not  commanded,  lell  under  the  se- 
verest marks  of  his  displeasure ;  which 
shows  that  he  looked  upon  the  least  innova- 
tion in  the  ceremonial  part  of  his  precepts. 
as  an  impious  and  daring  opposition  and 
contempt  of  his  authority,  and  as  deserving 
of  peculiar  and  distinguished  vengeance,  as 
a  direct  and  open  violation  of  the  moral  law. 
And  as  the  great  king  of  the  universe  re- 
quired such  exactness  and  punctuality,  and 
insisted  on  such  scrupulous  exactness  in 
the  performance  of  the  minutest  rite  belong- 
ing to  the  legal  dispensation  ;  it  would  be 
extremely  difficult  to  assign  a  reason  why 
he  should  be  more  lax  and  careless,  and 
allow  a  greater  scope  to  human  discretion 
under  the  Christian  economy.  The  greater 
light  which  shines  in  our  religion,  the  small 
numberand  simplicityof  its  ceremonials,  and 
the  end  and  design  of  those  institutions  being 
more  clearly  revealed  ;  are  reasons  which 
strongly  indicate  the  contrary.  And  if  it  be 
further  observed,  that  the  religion  of  Jesus 
is  particularly  calculated  to  set  aside  world- 
ly wisdom  and  mortify  the  pride  of  man ; 
it  cannot,  without  great  absurdity,  be  sup- 
posed, that  the  sublime  Author  of  it  will  dis- 
pense with  the  performance  of  his  positive 
laws,  or  admit  of  the  least  variation,  to  hon- 
or that  wisdom,  or  indulge  that  pride  which 
the  whole  scope  of  his  gospel  hath  a  mani- 
fest tendency  to  abase.  Surely  then  it  be- 
hoves Christians,  in  an  affair  of  such  conse- 
quence, 10  be  circumspect  and  wary;  it  will 
certainly  be  well  for  them,  if  they  can  give 
a  good  account  of  their  practice,  and  a  sat- 
isfactory answer  to  that  important  question, 
"  Who  hath  required  this  at  your  hand  V  * 
To  dispense  with  the  positive  appoint- 
ments of  Jesus  Christ,  or  to  reverse  the  or- 
der of  their  administration,  in  condescension 
to  weak  believers,  and  with  a  view  to  the 
glory  of  God,  cannot  be  right.  For  as  an 
eminent  author  observes,  "  They  must  be 
evasions  past  understanding,  that  can  hold 
water  against  a  divine  order— God  never 
gave  power  to  any  man,  to  change  his  ordi- 
nances, or  to  dispense  with  them.  God  is 
a  jealous  God,  and  careful  of  his  sovereign- 
ty !  'Tis  not  for  any  inferior  person  to  alter 
the  stamp  and  impression  the  prince  com- 
mands. None  can  coin  ordinances  but 
Christ ;  and,  till  he  call  them  in,  they  ought 
to  be  current  among  us."t  To  which  I 
may  add  the  testimony  of  another  learned 
writer,  who  says,  when  speaking  of  baptism ; 
"  As  the  salvation  of  men  ought  to  be  dear 
unto  us  ;  so  the  glory  of  God,  which  con- 
sisteth  in  that  his  orders  be  kept,  ought  to 
be  much  more  dear."|     What  is  dispensing 

Six  View.s;  of  Believers'  ISaixisin,  p.  17—20. 
t  Cliarnook's  Works,  vol.  II.  p.  76.3— -7T3,  77.),  Kdit.  1 
J  Cirtwriglit,  in   Wall's  History  of  Infanl  Baplism! 
Pirt  I.  Chap.  15.  ' 


with  a  positive  appointment,  but  laying  it 
aside,  or  conniving  at  a  neglect  of"  it,  on 
such  occasions  in  which  it  was  commanded 
to  be  administered  ?  Now,  for  us  to  admit 
unbaptized  persons  to  the  Lord's  table, 
would  he  lay  entirely  aside  and  annul  the  or- 
dinance. To  dispense  with  a  divine  institu- 
lion,  for  the  edification  of  weak  believers, 
and  invert  the  order  of  God's  appointments 
and  break  his  positive  laws,  wiih  a  viev^  to 
his  glory,  would  seem  to  border  on  that 
hateful  maxim,  "  Let  us  do  evil  that  good 
may  come."  A  position,  which  the  peli  of 
inspiration  execrates  ;  which  every  virtuous 
mind  abhors.  But  that  no  pretence  of  do- 
ing honor  to  God,  nor  any  plea  of  being  use- 
ful to  men,  can  possibly  deserve  the  least 
regard,  if  the  measures  which  must  be  pur- 
sued to  obtain  the  end  interfere  with  the  di- 
vine revealed  will,  we  learn  from  various 
facts  recorded  in  the  Bible.  Uzzah,  for  in- 
stance, when  he  put  forth  his  hand  to  sup- 
port the  tottering  ark,  thought,  no  doubt,  he 
was  doing  honor  to  him  who  dwelt  between 
the  cherubims,  over  the  mercy-seat ;  and, 
at  the  same  time,  as  that  sacred  coffer  was 
of  the  last  importance  in  the  ancient  sanctu- 
ary, he  showed  an  equal  regard  to  the  edi- 
fication of  his  fellow  worshippers,  by  en- 
deavoring to  preserve  it  from  injury.  But 
notwithstanding  this  fair  pretext;  nay, 
though  the  man  after  God's  own  heart  saw 
little  amiss  in  his  conduct ;  (perhaps,  though 
the  deserved  praise  as  the  ark,  with  all  that 
pertained  to  it,  and  its  whole  management, 
were  of  positive  appointment ;)  he,  whose 
name  is  JEALOUS,  was  greatly  offended. 
The  sincere,  the  well-meaning  man.  having 
no  command  nor  an}'  example  for  what  he  did, 
fell  under  Jehovah's  anger  and  lost  his  life, 
as  the  reward  of  his  officiousness.  And 
as  the  Holy  Ghost  has  recorded  the  fact  so 
circumstantially,*  we  have  reason  to  con- 
sider it  as  a  warning  to  all,  of  the  danger 
there  is  in  tampering  with  positive  ordi- 
nances ;  and  as  a  standing  evidence  that 
God  will  have  his  cause  supported  and  his 
appointments  administered,  in  his  own  icay. 
The  case  of  Saul,  and  the  language  of 
Samuel  to  that  disobedient  monarch,  incul- 
cate the  same  truth.  "  The  people,"  said 
Saul  to  the  venerable  prophet,  "took  of  the 
spoil,  sheep  and  oxen — to  sacrifice  unto  the 
LordthyGodinGilgal."  And  Samuel  said, 
'■  Hatli  the  Lord  as  great  delight  in  burnt-of- 
ferings and  sacrifices,  as  in  obeying  the 
voice  of  the  Lord?  Behold,  to  obey  is  bet- 
ter than  sacrifice,  and  to  hearken  than  the 
fat  of  rams.  For  rebellion  is  as  the  sin  of 
witchcraft,  and  stubborness  is  as  iniquity 
and  idolatry."!— Remarkable  words  !  The 
king  of  Israel,  we  find,  pleaded  a  regard  to 
the  worship  and  the  honor  of  God.     The 


*  2Sam.  vi.  1—11. 
t  1  Sam.  .\v.21,?2,  23. 


56 


VINDICATION    OF    THE    BAPTISTS. 


cattle  were  spared,  tliat  Jehovah's  altar 
might  be  lurnLshed  with  plenty  of  the  finest 
sacrifices.  But  Samuel  soon  overruled  this 
fair  i)retence.  He  quici<iy  informed  the  in- 
fatuated prince,  that  obedience  to  divine  ap- 
poialmenis,  especir.liy  in  such  duties  as 
depend  entirely  on  an  express  command 
(as  the  utter  destruction  of  Amaiek  did, 
and  as  communion  at  the  Lord's  table  now 
does)  is  belter  in  the  sight  of  God,  than  lie- 
catombs  of  bleeding  sacrifices,  or  clouds  of 
smoking  incense:  and  consequently,  better 
than  a  misapplied  tenderness  to  any  of  our 
fellow  creatures,  or  a  misguided  zeal  to 
promote  their  peace  and  edification.  At 
the  same  time  the  prophet  assures  him,  that 
when  the  Most  High  conunands  nothing 
can  excuse  a  non-performance  ;  because 
disobedience  to  a  plain,  positive,  known  com- 
mand, is  justly  classed  with  idolatry  and 
witchcraft. 

A  very  sensible  writer,  in  the  conclusion 
of  a  discourse  upon  this  passage,  observes, 
that  we  may  learn  from  this  text,  what  are 
the  true  characteristics  of  acceptable  obe- 
dience. "  It  must  be  implicit;  founded  im- 
mediately on  the  authority  of  God.  We 
must  not  take  upon  us  to  judge  of  the  mo- 
ment and  importance  of  any  part  of  his  will, 
further  than  he  hath  made  it  known  himself 
It  is  a  very  dangerous  thing  for  us  to  make 
comparisons  between  one  duty  and  anoth- 
er; especially  with  a  view  of  dispensing 
with  any  of  them,  or  altering  their  order, 
and  substituting  one  in  another's  place." — 
Another  "  character  of  true  obedience  is, 
that  it  be  self-denied  and  impartial ;  that  i* 
be  not  directed  or  qualified  by  our  present 
interest.  It  is  too  common  that  our  own 
interest  both  points  out  the  object,  and  as- 
signs the  measure  of  our  obedience ;  and 
in  that  case,  it  does  not  deserve  the  name 
of  obedience  to  God  at  all.  When  the 
christian  is  devoted  to  God,  ready  at  his 
call,  and  equally  disposed  to  any  em- 
ployment assigned  him  in  providence,  he 
then  may  be  said  indeed  to  do  his  will.  It 
must  "  be  universal,  without  any  exception. 
Saul,  and  the  children  of  Israel,  had  com- 
plied so  far  with  the  order  given  them,  that 
the  greatest  part  both  of  the  people  and 
substance  of  Amaiek  was  destroj'ed ;  but 
he  stopped  short,  and  knowingly  left  un- 
finished what  had  been  enjoined  him  by  the 
same  authority."* 

When  a  Pa^dobapfist  applies  for  commu- 
nion with  the  Baptists,  he  acts  upon  a  per- 
suasion that  he  has  been  rightly  and  truly 
baptized ;  for  there  is  reason  to  believe 
that  the  generality  of  our  Pa^dobaptist 
brethren  would  start  at  the  thought  of  par- 
taking at  the  Lord's  table,  while  they  con- 
sider  themselves   as   unbaptized.      conse- 


■  D'-   WUlierspoon's  PracUca!  D;scourse3,  Vol.   I.  p. 

S3:,  sx. 


quently,  when  our  opponents  admit  one  of 
them  to  communion,  they  confirm  him  in 
what  they  consider  as  a  false  presumption, 
and  practically  approve  of  what,  at  other 
limes,  they  boldly  pronounce  a  human  in- 
vention, a  tradition  of  men,  and  will-wor- 
ship ;  for  such  infant  sprinkling  must  be,  if 
not  a  divine  appointment.  Nor  can  they 
exculpate  themselves  in  this  respest,  unless 
they  were  professedly  to  receive  him  as  un- 
baptized. Because  he  considers  himself  as 
baptized,  he  desires  communion  as  bapti- 
zed ;  nor  has  he  any  idea  of  sitting  down  at 
the  Lord's  table  as  unbaptized  ;  well  know- 
ing, that  such  an  atempt  would  be  contrary 
to  the  apostolic  pattern,  and  to  the  sense  of 
the  Christian  church  in  general. 

That  circumcision  was  by  divine  com- 
mand, an  indispensible  qualification,  in  ev- 
ery male,  for  a  participation  of  the  Jewish 
passover,  and  conununion  in  the  sanctuary 
worship,  is  generally  allowed.  And  though 
I  am  far  from  thinking  that  baptism  came 
in  the  place  of  circumcision,  as  many  of 
our  Pa?dobaptist  brethren  suppose  ;  yet  that 
the  former  is  equally  necessary  to  commu- 
nion at  the  Lord's  table,  under  the  Chris- 
tian economy,  as  the  latter  was  to  every 
male  in  order  to  partake  of  the  paschal 
feast,  and  to  unite  in  the  tabernacle  service, 
I  am  fully  persuaded.  Nor  is  my  opinion 
singular.  It  has  been  the  sense  of  the 
Christian  church  in  every  age;  and,  except- 
ing the  few  baptists  who  plead  for  free  com- 
munion it  is  the  voice  of  the  Christian  world 
in  general  at  this  day.  I  do  not  find  that  the 
necessity  of  circumcision,  for  the  purpose 
just  mentioned,  was  ever  controverted,  ei- 
ther by  the  ancient  or  modern  Jews.  We 
will  suppose,  however,  for  the  sake  of  ar- 
gument, that  it  was  disputed  in  the  Jewish 
church  ;  and  that,  amidst  a  great  variety 
of  interesting  inteligence  which  the  Rab- 
binical writers  pretend  to  give,  concerning 
ancient  customs  and  ancient  disputes,  they 
are  found  to  speak  as  follows ;  "  In  the  days 
of  our  master  Moses,  disputes  arose  about 
the  nature  and  necessity  of  circumcision : 
that  is,  whether  the  ancient  rite  was  to  be 
perlbrmed  on  the  foreskin,  or  on  a  finger  ; 
and,  whether  it  was  an  indispensibly  re- 
quisite qualification,  in  every  male,  for  a 
seat  at  the  paschal  feast,  and  admission  to 
the  sanctuary  worship.  The  generality  of 
our  fathers  maintained  that  no  male,  though 
a  son  of  Abraham,  that  no  Gentile,  though 
he  might  acknowledge  and  serve  Abra- 
ham's God,  had  any  claim  to  communion 
in  those  joyful  and  solemn  services,  if  he 
was  not  circumcised  according  to  the  divine 
command.  Others  contended  with  no  less 
assurance,  that  circumcision  being  only  an 
outward  sign  of  what  is  internal  and  spirit- 
ual, every  male,  whether  a  descendant  from 
the  loins  of  our  father  Abraham,  or  one  of  tlie 


VINDICATION     OF    THE    BAPTISTS, 


5? 


Gentile  race  who  knew  and  feared  the  God 
of  Israel,  had  an  undeniable  claim  to  fellow- 
ship, though  it  were  not  the  foreskin  of  his 
flesh,  hut  a  finger  that  was  circumcised. 
The  latter  asserted  with  great  confidence, 
that  the  holy  hlessed  God  having  excepted 
such,  (as  plainly  appeared  by  their  havmg 
the    internal  and  sjiiritual  circumcision)  it 


to  holiness  of  heart  and  life,  as  we  consider 
our  circumcision  to  do  us,  why  should  you 
not  have  fellowship  with  them? — JVor  are 
you  sufficiently  aware,  how  much  you  in- 
jure the  cause  of  real  religion,  and  promote 
the  baneful  interests  of  infidelity,  by  heing 
so  strict  and  rigid.  Were  you  to  be  more 
candid  and  charitable  in  regard  to  this  mat- 


would  be  absurd  and  uncharitable  to  refuse  ter,  it  might  be  expected  that  numbers  of 
them  communion.  And  when  disputingpur  brethren,  who,  it  must  be  allowed,  ad- 
with  their  opponents,  they  Avould,  with  an  minister  this  rite  in  a  very  improper  man 
air  of  superior  confidence  demand;  Willlner,  would  cordially  unite  with  us,  and  in 
you  reject  from  fellowship  those  whom  God  [time  utterly  renounce  their  mistake.  We 
has  received? — Absolutely  reject  those  who  should  also  have  reason  to  hope  that  many 
have  the  thing  signified,  barely  because,  in  j of  our  Gentile  neighbors,  who  detest  cir- 
your  opinion,  they  want  the  external  sign?  cumcision  as  performed  by  us,  might  be 
Those  who  possess  tlie  substance,  perhaps  come  proselytes  to  the  Jewish  relio-jon.  and 
to  a  much  greater  degree  than  yourselves,  I  Avorship  the  most  high  God  in  fellowship 
merely  because  they  want  the  shaddow?  j  with  us.  But  so  long  as  you  insist  not  only 
What,  will  you  refuse  communion  to  a, on  the  rife  itself  (for  that  we  ourselves  are 
brother  Israelite,  or  a  pious  Gentile,  in  the! not  willing  to  give  up  entirely)  but  on  that 
tabernacle  here  below,  with  whom  you :  mode  of  administration  which  is  so  obnox- 
hope  to  enjoy  everlasting  fellowship  in  theiious  to  them,  as  indispensably  necessary  to 
temple  above?  Strange  attachment  to  the  !  communion  with  you;  it  will  be,  not  only 
mannerot  performing  an  external  rite  !  Be-'awali  of  partition  between  us  and  them, 
sides,  great  alovvances  must  be  made  for,  but  a  bone  of  contention  among  the  chosen 
the  prejuilices  of  education.  These  breth-  tribes  themselves.  Consequently  it  must 
ren  whom  you  reject  as  if  they  were  hea-' impede,  greatly  impede,  the  exercise  of 
thens  or  were  absolutely  unclean,  have  |  that  love  to  God,  and  that  afi'ection  for  man, 
been  educated  in  the  strongest  prejudices!  which  are  of  much  greater  importance  than 
against  what  we  think  the  true  circumcis-jthe  most  accurate  performance  of  merely 
ion.     They   have  been   taught  from  their :  externa]  rite."' 

earliest  infancy,  that  though  our  fathers,  I  Now  supposing  our  brethren  in  the  course 
for"  a  few  centuries  after  the  rite  was  estab- 1  of  their  reading  to  meet  such  an  account, 
lished,  generally  circimicised  the  foreskin  ;  |  what  would  they  think  of  it?  What  would 
yet  that  the  part  on  which  the  ceremony  j  they  say  ? — They  would  undoubtedly  sus- 
was  first  performed,  is  by  no  means  essen-ipect  the  truth  of  the  whole.  They  would 
tial   to   the    ordinance.     Various   inconve-  consider  it  as  a  Rabbinical  fable. 


niences  attend  the  mode  of  administration 
liien  generally  pracli-sed ;  and  our  custom 
is  not  forbidden  by  any  divine  revelation. 
Besides,  though  it  be  admitted  that  the  di- 
vinely appointed  mode  of  administering  the 
sacred  rite  is  of  some  importance  ;  yet  it 
must  be  admitted  that  the  edification  of 
such  as  truly  fear  God  is  of  infinitely  great- 
er importance.  But,  if  you  exclude  them 
fiom  the  solemn  sanctuary  worship,  you  de- 
bar them  from  a  capital  mean  of  their  spir- 
itual benefit,  you  should  also  consider, 
who  is  to  be  the  judge  of  what  is  or  is 
not  the  true  circumcision.  every  man, 
most  certainly  must  judge  for  himself,  and 
not  one  for  onother ;  else  you  destroy  the 
right  of  private  judgment;  you  invade  the 
sacred  prerogative  of  conscience ;  and  ta- 
citly advance  a  claim  to  infalibility.  If 
your  brethren,  who  cicrumcise  a  finger  in- 
stead of  the  part  appointed,  be  satisfied  in 
their  own  minds,  they  are  circumcised  to 
themselves;  and  while  the  answer  of  a 
good  conscience  attends  it,  God  will  and 
does  own  them  in  it,  to  all  the  ends  design- 
ed by  it;  so  that  while  they  consider  it  as 
laying  them  under  the  same  obligations  as 
Vol.  L— H, 


Now  according  to  the  judgment  of  the 
Christian  world  in  general,  circumcision 
was  not  more  necessary  for  all  the  males 
who  desired  communion  at  the  paschal 
supper  and  in  the  solemn  services  of  the 
tabernacle,  than  baptism  is  to  fellowship  in 
the  Christian  church,  and  a  seat  at  the 
Lord's  table — there  is  a  wider  and  more 
material  difference  between  baptism  as  now 
administered  to  infimts.  and  baptism  as  ap- 
pointed by  Jesus  Christ,  than  there  would 
have  been  between  cutting  off  the  foreskin 
and  circumcising  a  finger :  because  the  lat- 
ter would  have  been  circumcision,  and  the 
circumcision  of  a  proper  subject  also,  though 
not  of  the  part  required  ;  but  sprinkling, 
whether  infants  or  adults,  is  no  nmre  bap- 
tism, than  it  is  immersion.  Had  any  mem- 
bers of  the  ancient  synagogue  introduced 
or  admitted  such  an  alteration  as  that  sup- 
posed, they  might  have  defended  it  on  the 
same  general  grounds,  and  with  much 
greater  plausibility,  in  several  respects  at 
least,  than  a  Baptist  could  defend  the  prac- 
tice of  tree  communion.  For  I  appeal  to 
my  reader,  whether  the  Pentateuch  of  Mo- 
ses and  the  scriptures  of  the  prophets  do 


58 


VINDICATION    OF    THE    BAPTISTS 


not  say  us  much  of  circumcising  the  finger,' 
as  the  cvangehcal  history  and  the  writings 
of  the  apostles  do  of  baptizing  infants. 

Paul,  when  meeting  with  certain  disci- 
ples at  Ephesus,  desired  to  know,  whether 
they  had  received  the  Holy  Ghost  since 
they  liad  believed  ?  to  whom  they  answer- 
ed, "  We  have  not  so  much  as  heard  wheth- 
er there  be  any  Holy  Ghost."  On  which 
the  apostle  put  the  following  question:  Un- 
to what  then  were  ye  baptized?"  And 
they  said,  "  Unto  John's  baptism."  From 
which  it  i>lainly  appears,  that  as  these  per- 
sons professed  to  be  disciples  of  Jesus 
Christ,  Paul  took  it  for  granted  they  had 
been  baptized.  For  this  query  is  not,  Have 
you  been  baptized?  But,  '•  Unto,  or  into, 
what  then  were  ye  baptized  ?"  He  infer- 
red their  baptism  iVom  their  profession;  and 
he  had  reason  so  to  do.  For  he  well  knew, 
that  the  first  administrator  of  the  ordinance 
required  a  submission  to  it,  of  all  that 
brought  "  forth  fruits  meet  for  repentance;" 
that  the  apostolic  ministry  demanded  the 
same  act  of  obedience,  from  all  that  believe 
in  Jesus  Christ ;  and  the  administration  of 
baptism  is  a  part  of  the  ministerial  office, 
being  strictly  connected  with  teaching  the 
disciples  of  Christ,  to  "  observe  all  things 
which  he  has  commanded."  And,  as  an 
author  before  quoted  justly  remarks  ;  "We 
find  that  the  preachers  of  the  gospel  always 
did  it,  and  the  people  who  gladly  received 
the  word  desired  it.  How  indifierent  so- 
ever it  appears  to  some  in  our  days,  yet  the 
grace  of  God  never  failed  to  stir  up  an  ear- 
ly regard  to  it  in  times  of  old."* 

Once  more  :  Either  Jesus  Christ  has  in- 
formed us  in  the  New  Testament  what  bap- 
tism is,  and  what  is  requisite  to  commnion 
at  his  table  or  he  has  not.  If  he  has,  we 
cannot  admit  any  thing  as  baptism  wliich 
we  believe  is  not  so,  nor  receive  any  to  com- 
munion, but  those  whom  we  consider  as 
qualified  adcording  to  his  directions,  with- 
out violating  our  allegiance  to  him  as  the 
King  Messiah,  and  rebelling  against  his 
government.  If  he  has  not,  there  is  no 
judge  in  Israel,  and  every  one  may  do  that 
which  is  right  in  his  own  eyes,  in  regard  to 
these  institutions.  If  our  Lord  instituted 
baptism,  and  left  it  undetermined  how  and 
to  whom  it  should  be  administered;  if  he 
appointed  the  sacred  supper,  without  char- 
acterizing those  who  are  to  partake  of  it; 
his  mmistering  servants  have  a  discretional 
power  to  administer  them  how  and  to  whom 


*  Mr.  Bradbury's  Duty  and  Doctrine  of  Baptism,  p.  70 
In  a  preceding  page  of  the  same  Treatise,  ho  says  ;  'I 
hear  there  are  several  who  suppose  that  baptism  is  only 
the  work  of  those  that  are  grown  up,  and  yet  neglect  it 
themselves.  My  brethren,  whoever  is  in  the  right  in  doc- 
trine, yon  are  quite  wrong  in  jiraclice.  Do  not  despise 
the  advice  of  one  who  has  more  value  for  your  happiness, 
than  he  has  for  his  own  opinion.  I  will  give  it  you  in  the 
words  of  Ananias;  "  Why  tarriest  thou  ?  Arise  and  be 
baptized,  wa-shing  away  thy  sins.  aiKi  calling  on  the  name 
oftheLopd."    See  a«  above  p.  16. 


they  please.  And  if  so  our  brethren  may 
sprinkle  or  immerse  infants  or  adults,  just 
as  their  own  conveniency  and  the  disposi- 
tions of  their  people  require. 


SECTION    IV. 

Several  Passages  of  Scripture  considered, 

which  are  produced  in  favor  of 

mixed  communion. 

The  cause  which  our  brethren  undertake 
to  delend,  is  denominated  by  them,  Free 
Communion.  That  communion,  then,  for 
which  they  plead,  is  free.  But  here  I  beg 
leave  to  ask,  from  what  ? — The  restraints 
ol'  men?  that  is  a  laudable  freedom.  From 
the  laws  oi"  Heaven  ?  that  were  a  licentious 
liberty.  Absurd  in  theory  ;  impossible,  in 
fact.  It  never  was,  it  never  can  be  the  case, 
that  God  should  institute  a  positive  ordi- 
nance of  divine  worship,  as  the  Lord's  sup- 
per imdoubtedly  is,  and  leave  it  entirely  to 
the  discretion  of  men  to  whom  it  should  be 
administered.  Free — {"or  whom?  For  ev- 
ery one  that  will?  This  none  pretend. 
For  all  who  imagine  themselves  believers? 
This  no  one  asserts.  For,  they  do  not  con- 
sider every  one  that  thinks  himself  a  be- 
liever and  desires  communion,  as  fit  for  it. 

What,  then,  is  the  freedom  for  which 
they  plead  ?  Why,  that  the  Baptist  church- 
es should  admit  Paedobaptists  into  commu- 
nion with  them.  In  other  words,  that  they 
should  admit  believers  to  the  Lord's  table, 
whom  they  consider  as  unbaptized. — Such 
is  free  communion :  in  defence  of  which, 
several  pamphlets  have  of  late  been  pub- 
lished. Who  can  tell,  but  some  brethren 
may  so  improve  on  the  doctrine  of  liberty 
in  regard  to  divine  institutions  of  a  positive 
nature,  as  to  favor  us,  ere  long,  with  a  Plea 
for  free  baptism  ?  With  a  dissertation  in- 
tended to  prove  the  lawfulness,  and  in  some 
cases,  the  necessity,  of  administering  bap- 
tism to  such  whom  we  consider  as  unbeliv- 
ers  ?  especially,  if  the  candidates  for  that 
ordinance  be  firmly  persuaded  in  their  own 
mind  that  they  are  believers  in  Jesus  Christ. 

But  let  us  briefly  consider  the  defence  of 
this  hypothesis.  They  argue,  from  several 
passages  of  scripture;  from  the  temper  re- 
quired of  real  Christians,  in  their  behavior 
one  towards  another ;  and  object  against 
us  our  own  conduct  in  another  respect. 

The  principal  passages  adduced  from 
holy  writ,  and  here  to  be  considered,  are 
the  following:  "Hira  that  is  weak  in  the 
faith  receive  ye,  but  not  to  doubtful  dispu- 
tations ;  for  God  hath  received  him ;  Re- 
ceive ye  one  another,  as  Christ  also  received 
us,  to  the  glory  of  God  ;  Grod,  which  know- 


VINDICATION    OF    THE    BAPTISTS 


59 


eth  the  hearts,  bare  them  witness,  giving 
them  the  Holy  Ghost,  even  as  he  did  unto 
us  ;  and  put  no  difl'erence  between  us  and 
them,  purifying  their  hearts  by  I'aith  ;  I  am 
made  all  things  to  all  men,  that  I  might  by 
all  means  save  some."* 

On  which  passages  we  may  observe  in 
general ;  whatever  their  meaning  may  be, 
except  our  opponents  can  make  it  appear 
that  they  contain  the  grant  of  a  dispensing 
power  to  gospel  ministers  and  churches  ; 
that  is,  unless  these  divine  declarations  au- 
thorize the  ministers  and  churches  of  Christ 
to  set  aside  an  ordinance,  or  invert  the  order 
of  its  administration,  as  they  might  think 
proper ;  they  are  far  from  answering  the 
exigencies  of  the  case,  or  serving  the  pur- 
pose for  which  they  are  cited. 

Again:  The  texts  produced  do  not  so 
much  as  mention  communion  at  the  Lord's 
table,  nor  appear  to  have  the  least  refer- 
ence to  it.  No  ;  the  Holy  Ghost  has  other 
objects  in  view,  in  each  place.  As  these  are 
the  principal  passages  to  which  our  breth- 
ren appeal,  we  may  take  it  for  granted, 
that  better  are  not  to  be  found  ;  and,  con- 
sequently, that  positve  proof  is  wanting. 
But  if  it  be  allowed,  that  there  is  no  posi- 
tive proof  in  favor  of  admitting  unbaptized 
persons  to  the  supper,  it  amounts  to  a  con- 
cession that  there  is  no  proof  at  all.  Noth- 
ing of  a  positive  and  ritual  nature  can  be 
proved  a  duty,  or  agreeable  to  the  will  of 
God,  merely  by  our  own  reasonings,  or  by 
arguments  formed  on  moral  precepts  and 
general  rules  of  conduct.  For  if  once  we 
admit  any  thing  in  the  worship  oi'God,  as 
a  duty,  that  is  grounded,  either  on  far-fetch- 
ed inferences  from  particular  declarations 
of  scripture,  in  which  the  holy  penmen  do 
not  appear  to  have  had  the  least  thought 
of  the  matter  in  question  ;  or  in  our  own  ideas 
of  expediency  and  usefulness,  we  shall  not 
know  where  to  stop.  On  this  principle,  a 
great  number  of  ceremonies  were  brought 
into  the  church  of  Rome,  and  might  be  in- 
troduced by  us,  though  not  one  of  them 
could  stand  that  divine  query,  ''Who  hath 
required  this  at  your  hand  1" — As  it  cannot 
be  proved,  by  the  deduction  of  reason,  that 
it  is  the  duty  of  any  man  to  eat  bread  and 
}o  drink  wine  as  a  branch  of  divine  worship, 
but  only  from  the  testimony  of  God,  so 
what  he  has  revealed  in  regard  to  that 
matter  is  our  only  rule  in  all  that  relates  to 
the  Lord's  supper.  Consequently,  as  these 
passages  say  notliing  at  all  about  baptism, 
nor  about  communion  at  the  Lord's  table, 
either  strict,  or  free  ;  they  have  neither  per- 
tinency of  apphcation,  nor  force  of  argu- 
ment. The  New  Testament  knows  no 
more  of  infant  baptism,  than  it  does  of  in- 
fant communion  :  and  the  arguments  addu- 


'  Rom.  xiv.  1,  3.    and   xv.  7.    Acts.  xv.  8,  9.  1  Cor. 
Ix.  19—23. 


ced  in  defence  of  the  former,  will  equally 
apply  to  the  latter.* 

The  converted  Romans  were  command- 
ed by  Paul  to  "  receive  them  that  were 
weak  in  faith,  as  God  and  Christ  had  re- 
ceived them."  And  we  are  plainly  inform- 
ed, that  the  persons  intended  were  such,  as 
had  not  a  clear  discernment  of  their  Chris- 
tian liberty,  in  regard  to  the  eating  of 
meats  Ibrbidden  by  the  ceremonial  law, 
and  the  observation  of  days,  that  was  of 
old  required  by  it.  What  has  this  to  do 
with  free  communion?  Paul  says,  in  this 
very  epistle.  "  I  commend  unto  you  Phebe 
our  sister,  that  ye  receive  her  in  the  Lord." 
Was  her  admission  to  the  holy  table  the 
principal  thing  that  he  desired  of  the  believ- 
ing Romans  ?  No ;  he  evidently  had  some- 
thing else  in  view ;  something  that  would 
manifest  their  love  to  a  disciple  of  Christ, 
much  more  than  barely  permiting  her  to 
have  communion  with  them  in  the  sacred 
supper.  For  he  immediately  adds  ;  '•  And 
that  ye  assist  her  in  whatsoever  business 
she  halh  need  of  you."t  Or  did  he  solicit 
admission  to  the  Lord's  table,  for  himself 
and  his  fellow  ministers,  among  the  Corin- 
thians when  he  said  ;  "  Receive  us ;  we 
have  wronged  no  man  ;  we  have  corrupted 
no  man ;  we  have  defrauded  no  man  VX 
Or,  for  Epaphroditus,  when  he  thus  ex- 
pressed himself  to  the  Philippians;  "  i?e- 
ceive  him,  therefore,  in  the  Lord  with  all 
gladness,  and  hold  such  in  reputation  ?"§ 
Or,  for  Onesimus,  when  he  said  to  Phile- 
mon :  '■  Receive  him,  that  is  mine  own  bow- 
els— Receive  him,  as  myself  ?"||  Was  com- 
munion at  the  Lord's  table  the  principal 
thing  which  the  apostle  John  had  in  his 
eye  when  he  said  ;  '•  We  therefore  ought  to 
receive  such,  that  we  might  be  fellow-help- 
ers to  the  truth  ?"'!I  It  is,  I  will  venture  to  af- 
firm, a  much  greater  thing  to  receive  either 
a  weak  or  a  strong  believer,  in  the  sense  of 
these  exhortations,  than  merely  to  grant 
him  a  place  at  the  Lord's  table. 

Besides,  the  faith  of  a  sincere  believer 
may  be  as  weak,  and  require  as  much  for- 
bearance, in  regard  to  the  holy  supper,  as 
in  respect  of  baptism. — A  reformed,  and 
really  converted  Catholic  may  desire  fel- 
lowship with  us  who  still  retains  the  Po- 
pish error  of  communion  in  one  kind  only  : 


'  Dr.  Priesily  is  also  of  the  same  o|)inion.  For  he 
says,  "  No  objection  can  be  made  to  tliis  custom,  [i.  e. 
of  giving  the  Lord's  sap])er  to  infants]  but  what  may, 
witi)  equal  force,  be  made  to  the  custom  of  baptizins  i'l- 
I'ants.  And  he  informs  us,  that  infant  communion  is  to 
this  day  the  practice  of  the  Creek  churches,  oftlic  Rus- 
sians, the  Armenians,  the  Maromitcs.  the  Copts,  the  As- 
syrians, and  probably  all  other  oriental  churches."  Ad- 
dress to  Protestant  Dissenters,  on  giving  the  Lord's  suj>. 
per  to  Children,  p.  28,31. 

t  Rom.  xvi.  1.2. 

I  2.  Cor.  \ii.  2. 
§  Philip,  il.  29. 

II  Philem.  xii.  17. 
H  3  John  8. 


60 


VINDICATION     OF    THE     BAPTISTS. 


hut  are  we  oblipred  by  this  apostolic  pre- 
cept, to  mutilate'the  sacred  ordinance  in 
condescension  to  his  weakness  ?— To  em- 
brace the  weak,  as  well  as  the  strong  be- 
liever, in  the  arms  of  Ciiristian  afTection, 
is  a  capital  duty  of  moral  law.  To  bear 
with  a  brother's  infirmities,  and  to  "forbear 
one  another  in  love,"  are  certainly  required 
bv  that  command,  which  says;  "Thou 
sfialt  love  thy  neighbor  as  tiiyself:"  and 
would  have  been  our  duty,  if  neither  bap- 
tism nor  the  Lord's  supper  had  ever  exist- 
ed. But  are  we  to  regulate  our  conduct 
in  ihe  admission  of  persons  to  a  positive 
institution  ; — to  one  which  depends  entirely 
on  the  sovereign  pleasure  of  God,  by  infer 
ences  drawn  from  the  general  and  natural 
duties  of  the  nioral  law?  Were  the  pre- 
cepts of  that  eternal  law  ever  considered 
by  the  priests  or  the  people  of  old,  as  the 
rule  of  administering  positive  institutions? 
Had  they  not  anoiher  system  of  precepts, 
express  precepts,  intended  foi  that  purpose  ? 
and  was  not  such  a  ritual  absolutely  neces- 
sary ? 

Supposing,  however,  that  there  were  no 
way  of  receiving  one  that  is  weak  in  faith, 
but  by  admitting  him  to  the  Lord's  table, 
this  text  would  be  far  from  proving  what 
our  opponents  desire  ;  unless  they  could 
make  it  appear,  that  the  "weak  in  faith" 
were  unbaptized  ;  or  at  least,  so  considered 
by  their  stronger  brethren  ;  for  that  is  the 
point  in  dispute  between  us.  But  that  Paul 
considered  the  believing  Romans  to  whom 
he  wrote,  as  baptized  christians,  is  allow- 
ed by  all. 

But  God  receives  the  weak  in  faith ;  and 
we  are  expressly  commanded  to  receive 
one  another,  not  to  doubtful  disputations, 
but  as  Christ  hath  received  us  to  the  glory 
of  God."  Granted:  yet  permit  me  to  ask, 
Is  the  divine  conduct,  is  ihe  favor  of  God, 
or  the  kindness  of  Christ,  in  receiving  sin- 
ners, the  rule  of  our  proceeding  in  the 
ailmjnistration  of  positive  institutions? — 
Whom  does  God,  whom  does  Christ  re- 
ceive? None  hut  those  that  believe,  and 
profess  faith  in  the  Lord  Messiah?  Our 
brethren  will  not  affirm  it.  For  ii'  divine 
compassion  did  not  extend  to  the  dead  in 
sm  ;  if  the  kindness  of  Christ  did  not  relieve 
the  enemies  of  God  ;  none  of  our  fallen 
race  would  ever  be  saved.  But  does  it 
hence  follow,  that  we  must  admit  the  un- 
believing and  the  unconverted,  either  to 
baptism  or  the  holy  table?  Our  gracious 
Lord  freely  accepts  ail  that  desire  it  and 
all  that  come;  but  are  we  bound,  by  his 
example,  te  receive  every  one  that  solicits 
comnuinion  with  us  ?  ouropponents  dare  not 
assert  it.  For  though  the  great  supreme  is 
entirely  at  liberty  to  do  as  he  pleases,  to 
reject  or  accept  whom  he  will ;  yet  it  is 
not  80  with  his  ministering  servants  and 


professing  people,  in  regard  to  the  sacred 
supper.  No;  it  is  iheir  indispensable  duty 
and  their  everlasting  honor,  to  regard  his 
revealed  will  and  obey  his  righteous  com- 
mands. The  divine  precepts  contained  in 
the  Bible,  not  the  divine  conduct  in  the  ad- 
ministration of  a  sovereign  Providence, 
are  the  only  rule  of  our  obedience  in  all 
things  relating  to  positive  institutions. 

Besides,  gospel  churches  are  sometimes 
obliged,  by  the  laws  of  Christ,  to  exclude 
from  their  communion  those  whom  he  has 
received.  Have  churches  never  excluded 
any  for  scandalous  backslidings,  whom, 
notwithstanding,  they  could  not  but  consid- 
er as  received  of  Christ?  Do  they  never 
exclude  any  but  such  of  whom  they  have 
no  hope?  I  cannot  suppose,  nor  will  they 
affirm  any  such  thing.  But  if  there  may 
be  a  just  cause  of  excluding  such  from 
communion  whom  God  has  received,  why 
may  there  not  be  a  sufficient  reason  of  re- 
fusing communion  to  some,  whom  we  look 
upon  as  the  objects  of  God's  peculiar  fa- 
vor? Is  there  not  as  great  a  degree  of 
disapprobation  discovered  in  the  former 
case,  as  there  is  in  the  latter  ?  and  is  not 
the  word  of  God  our  only  rule  in  both  ca- 
ses? It  is  not  every  one,  therefore,  that  is 
received  of  Jesus  Christ  who  is  entitled  to 
communion  at  hie  table  ;  but  such,  and  on- 
ly such,  as  revere  his  authority,  submit  to 
his  ordinances,  and  obey  the  laws  of  his 
house. 

By  the  text  from  the  Acts  of  the  Apostles 
we  learn  that  "  God  is  no  respecter  of  per- 
sons ;"  that  he,  as  an  absolute  sovereign, 
bestows  his  favors  on  Jews  and  Gentiles 
without  any  difference.  But  must  we  infer 
from  hence,  that  they  whose  honor  and  hap- 
piness it  is  to  be  his  obedient  servants,  are 
entirely  at  liberty  to  receive  to  communion 
at  the  Lord's  table  all  that  believe,  without 
any  difi'ercnce?  Can  they  justly  conclude, 
that  because  Jehovah  dispenses  his  bless- 
ings as  he  pleases,  they  m.a}^  administe.--,  or 
omit,  his  positive  institutions  as  /Aey  please? 

Once  more  :  They  produce,  as  much  in 
their  favor,  the  declarations  of  Paul  to  the 
church  at  Corinth,  relating  to  his  own  con- 
duct. "  For  though  I  be  free  from  all  men, 
yet  have  I  made  myself  servant  unto  all, 
that  I  might  gain  the  more.  And  unto  the 
Jews  I  became  as  a  Jew,  that  I  might  gain 
the  Jews  ;  to  them  that  are  under  the  law, 
as  under  the  law,  that  I  might  gain  them 
that  are  under  the  law  ;  To  them  that  are 
without  law,  as  without  law,  (being  not 
without  law  to  God,  but  under  the  law  to 
(;;hrist,)  that  I  might  gain  them  that  are 
without  law.  To  Ihe  weak  became  I  as 
weak,  that  I  might  gain  the  weak.  I  am 
made  all  ihingsto  all  men,  that  [  might  by 
all  means  save  some.  And  this  I  do  for 
the  gespel's  sake,  that  I  may  be  partaker 


VINDICATION     OF     THE     BAPTISTS. 


61 


thereof  with  you."  ]  Cor.  ix.  19, 23.  And 
what  do  we  learn  in  general  from  this  pas- 
Bnge,  but  that  he  out  of  his  great  concern 
for  the  good  of  mankind,  and  liis  abundant 
zeal  for  the  glory  of  God,  was  Avilling  lo  do. 
or  forbear,  any  thing  that  was  lawful,  in  or- 
der to  gain  an  impartial  hearing  from  bulh 
Jews  and  Gentiles  Vviierever  he  came  ?  I 
said,  any  thing  that  was  lawful ;  the  rule  of 
which  is  the  divine  precept,  or  some  exam- 
ple warranted  bj'  divine  authority.  iXor 
can  wc  view  these  words  in  a  more  exten- 
sive sense,  without  implicitly  charging  the 
great  apostle  with  temporizing,  and  highly 
impeaching  his  exalted  character.  But 
what  has  this  text  any  more  than  the  form- 
er to  do  with  the  administration,  or  laying 
aside,  of  positive  institutions  1  It  was  the 
duty  of  Aaron,  as  well  as  of  Paul  and  of  us, 
to  seek  the  happiness  of  his  fellow  creatures 
and  the  honor  of  God,  to  the  utmost  of  his 
ability.  But  was  this  general  obligation 
the  rule  of  his  performing  the  solemn  sanc- 
tuary services  on  the  great  day  of  atone- 
ment ?  Could  he  conclude  from  hence,  that 
if  the  dispositions  of  the  people  required  it. 
he  was  at  liberty  to  omit  any  of  the  sacred 
rites,  or  to  transpose  the  order  in  which  Je- 
hovah commanded  they  should  be  perform- 
ed ?  If  any  can  make  it  appear  that  this 
passage  really  has  a  relation  to  the  positive 
appointments  of  Christ,  it  must  be  consider- 
ed as  the  Magna  Charta  of  a  dispensing, 
priestly  power,  in  regard  lo  those  institu- 
tions. 


SECTION    V. 

The  Temper  required  of  Christians  towards 

one  anoi/ter,  not  contrary  to  our  Practice, 

Our  Conduct  freed  from  the    Charge 

of  Inconsistency — No  Reason  to  ex 

alt  the  LorcPs  Supper,  in  paint  of 

Importance,   as  superior  to  the 

Ordinance  of  Baptism. 

Nothing  is  more  common,  with  our  op- 
ponents, when  pleading  for  free  communion, 
than  to  display  the  excellence  of  Christian 
charity  ;  and  to  urge  the  propriety,  the  ulil- 
ify,  the  necessity  of  bearing  with  one  an- 
other's mistakes,  in  matters  that  -dvc  non-es- 
sential;  in  which  number  they  class  the 
ordinance  of  baptism.  The  epithets  not 
fundamental — non-essential,  frequently  ap- 
plied to  baptism,  might  be  applied,  with 
equal  propriety  to  the  LorcPs  Supper? 
But  in  what  respect  is  a  submission  to  bap- 
tism non-essential?  To  our  justifying 
righteousness,  our  acceptance  with  God,  or 
an  interest  in  the  divine  favor?  So  is  the 
Lord's  supper;  and  so  is  every  branch  of 
our  obedience.     For  they  will  readily  allow, 


that  an  interest  in  the  divine  favor,  is  not 
obtained,  by  the  miserable  sitmer,  but  grant- 
ed by  the  Eternal  Sovereign.  That  a  justi- 
fying righteousness  is  not  the  result  of  hu- 
man endeavors,  but  the  work  oi'our  heaven- 
ly Substitute,  and  n  gil't  of  boundless  grace. 
And  that  acceptance  with  the  high  and 
holy  God,  is  not  on  conditions  performed 
by  us,  but  in  consideration  of  the  vicarious 
obedience  and  propitiatory  sufferiugs  of  the 
great  Immanucl.  Nay,  since  our  first  fa- 
ther's apostacy.  there  never  was  an  ordi- 
nance appointed  of  God,  there  never  was  a 
command  given  to  man,  that  was  intended 
to  answer  any  such  end. 

Baptism  is  not  fund  am  ental  j  is  not  essen- 
tial. True  ;  if  limited  to  the  foregoing  ca- 
ses. But  are  we  hence  to  infer,  that  it  is 
not  necessary  on  other  accounts  and  in  otlicr 
views  ?  If  so,  we  may  alter,  or  lay  it  aside, 
just  as  we  please  ;  and,  on  the  same  princi- 
ple, we  may  dismiss,  as  non-essential,  all 
order  and  every  ordinance  in  the  Church 
of  God. 

Is  not  the  institution  of  baptism  a  branch 
of  divine  worship?  And  is  not  the  admin- 
istration of  it,  prior  to  the  Lord's  supper, 
essential  to  that  order  in  which  Christ  com- 
manded his  positive  appointments  to  be  re- 
garded ?  "  Let  all  things  be  done  decently 
and  in  order."  As  the  Divine  Spirit  requires 
the  observation  of  order  in  thechurchof  God, 
so  Paul  com  niends  the  Corinthians  for '^keep- 
ing the  ordinances  as  he  delivered  them  ;" 
and  expresses  a  holy  joy  on  "  beholding  the 
order"  of  that  Christian  church  which  was 
at  Colosse.  Butthat  order  which  liie  great 
Lord  of  all  appointed,  and  in  the  practice 
of  v/liich  the  good  apostle  sincerely  rejoiced, 
our  brethren  v.'ould  consider  as  a  mere  trifle, 
as  comparatively  nothing.  But  give  me 
leave  here  to  inquire,  Whether  the  primi- 
tive order  of  gospel  churches  can  be  de- 
tached from  the  legislative  authority  of  Je- 
sus Christ?  And  whether  the  exercise  of 
that  authority  can  be  considered  as  having 
no  connexion  with  his  honor?  A  breach 
of  that  order  which  Christ  appointed,  as 
king  in  Zion,  must  be  considered  as  an  op 
position  to  his  crown  and  dignity.  Jesus 
our  Lawgiver  is  Jehovah  ;  between  whose 
honor  and  the  happiiiess  of  sinful  wornis, 
there  is.  there  can  be  no  comparison.  The 
latter  is  only  a  means,  whereas  the  former 
is  the  grand  end,  not  only  of  a  church  state, 
but  of  the  whole  economy  of  providence 
and  grace.  I  may,  therefore,  venture  to 
retort  the  argument;  though  it  be  admit- 
ted, that  the  edification  of  Christians  is  of 
srrcat  importance  ;  yet  it  must  be  allowed, 
that  the  honor  of  our  divine  Sovreign  is  of 
iiifiuilely  greater  importance;  and  conse- 
quently, the  primitive  order  of  the  gospel 
churches  should  be  observed. 

My  readers  must  be  a  little  surprised  at 


62 


VINDICATION    OF    THE    BAPTISTS. 


Buch  reasoning  as  I  have  just  produced.— 
Are  they  not  ready  to  say,  What,  reverse 
the  order  of  churclies,  appointed  by  God 
himseii;  with  a  view  to  edification!  Dis- 
pense with  a  positive  ordinance  of  heaven, 
and  break  a  divine  command,   under  the 

firetencc  of  promoting  obedience  to  Ciirist ! 
f  we  are  obliged,  in  some  cases,  to  set  aside 
an  ordinance"  of  divine  worship,  and  to 
break  a  positire  command,  in  order  that  cer- 
tain individuals  may  perform  another  posi- 
tice  injunction  of  tl\e  great  Legislator;  the 
laws  of  Christ  are  not  half  so  consistent  as 
Paul's  preaching  ;  "  which  was  not  yea  and 
nay."  Nor  have  we,  any  thing  like  a  par- 
alell  case,  eitlier  in  the  Old  or  New  Testa- 
ment. We  find,  indeed,  an  instance  of  a 
typical  rite  giving  way  to  natural  necessi- 
ties, as  when  David  ate  of  the  shew  bread, 
without  incurring  a  divine  censure :  but  we 
have  no  example  of  a  positive  ordinance 
being  set  aside,  in  favor  of  any  one's  igno- 
rancp.  or  prejudice  against  it,  or  that  he 
might  be  edified  by  submitting  to  another 
positive  institution,  of  which  he  desired  to 
partake. 

The  neglect  of  circumcision  by  the  Israel- 
ites in  the^wilderness,  while  they  attended 
on  other  positive  appointments  of  God,  is 
arirued  strongly  for  free  communion;  but 
letit  not  be  forgotten  that  that  omission  is 
keenly  censured  by  the  Holy  Ghost.  The 
uncircumcised  state  of  the  people,  whatever 
mifrht  be  the  occasion  of  it,  is  called  a  re- 
proach, "  the  reproach  of  Egypt ;"  which 
odium  was  rolled  from  them  on  the  borders 
of  Canaan,  and  the  place  in  which  they 
were  circumcised  Avas  called  by  a  new 
name,  to  perpetuate  the  memory  of  that 
event.*  Now,  as  that  neglect  of  the  Israel- 
ites was  a  breach  of  the  divine  command,  a 
reproach  to  their  character  as  the  sons  of 
Abraham,  and  stands  condemned  by  the 
Spirit  of  God  ;  it  cannot  authorize  in  us  a 
similar  omission,  much  less  require  it  at  our 
hands.  P\or  is  that  other  ih.stance,  which 
is  sometimes  produced,  relating  to  the  feast 
of  tiie  passover,  in  the  reign  of  Hezekiah, 
any  more  to  the  purpose.  For  though  ma- 
ny of  the  people  were  not  "  cleansed  ac- 
cording to  the  purification  of  the  sanctua- 
ry ;"  though  '•  they  did  cat  the  passover 
otherwise  than  it  was  written,"  yet  Heze- 
ki;ih  was  so  conscious  of  those  irregulari- 
ties that  he  deprecated  the  divine  anger, 
eayinir,  "  The  good  Lord  pardon  every  one 
that  prepiireth  his  heart  to  seek  the  Lord 
God  of  his  lathers,  though  he  be  nut  clean- 
sed according  to  the  ])nrification  of  the 
sanctuary.  And  the  Lord  hearkened  to 
Hezekiah,  and  healed  tiie  people. (■  W^ith 
what  shaddow  of  reason,  then,  or  of  rever- 
ence  ibr  God's   commands,  can  any  one 


plead  this  instance  in  favor  of  free  commu- 
nion ?  Shall  a  deviation  from  a  divine  rule, 
a  deviation  that  is  acknowledged  as  crim- 
inal belbre  the  Lord,  and  for  which  pardon 
is  requested,  be  adduced,  as  a  precedent 
for  the  conduct  of  Christians  ?  What  would 
our  brethren  have  thought  of  Hezekiah  and 
his  people,  had  they  taken  the  liberty  of 
repeating  the  disorderly  conduct,  when- 
ever they  celebrated  the  paschal  anniver- 
sary ?  Taken  the  liberty  of  transgressing 
the  divine  rule,  because  Jehovah  had  once 
graciously  pardoned  their  irregularities, 
and  excepted  their  services  on  a  similar 
occasion  ? — Would  they  not  have  been 
chargeable  with  bold  presumption,  and 
with  doing  evil  that  good  might  come? — 
I  heartily  accord  with  the  following  decla- 
rations of  a  learned  pen :  "  We  must  serve 
God,  not  as  we  think  fit,  but  as  he  hath  ap- 
pointed. God  must  be  judge  of  his  own 
honor.  Nothing,  then,  is  small,  whereupon 
depends  the  sanctity  of  God's  command- 
ment and  our  obedience."t  There  is,  how- 
ever, little  need  of  the  maxims  or  the  decla- 
rations of  men,  while  we  have  the  decision 
oi"  Him  who  purchased  the  church  with  his 
own  blood  ;  of  Him  who  is  to  be  our  final 
judge.  Now  the  language  of  that  Being 
is :  "  In  all  things  that  I  have  said  unto  you, 
be  circumspect — teaching  them  to  observe 
all  things  whatsoever  I  have  commanded 
you."  And  it  is  worthy  of  remark,  that  it 
stands  recorded  to  the  honor  of  Moses,  sev- 
en or  eight  times  in  one  chapter,  that  "he 
did  as  the  Lord  commanded  him." — Exod. 
xl. 

The  question  is  not,  whatever  our  oppo- 
nents may  think.  Whether  baptism  is  es- 
sential to  our  salvation  ?  But  Avhether 
God  has  not  commanded  it?  Whether  it 
is  not  a  believer's  duty  to  be  found  in  it? 
And  whether  the  pastor  and  members  of 
a  Baptist  church  could  justify  themselves 
in  admitting  persons  to  communion  that 
have  never  been  bapiized  ?  On  the  prin- 
ciple assumed  by  those  who  charge  us  with 
bigotry  in  this  thing,  a  professor  that  has 
no  inclination  to  obey  a  divine  command, 
may  vindicate  his  refusal,  by  saying ;  '•  The 
performance  of  it  is  not  essential  to  my  happi- 
ness ;  for  a  sinner  may  be  saved  without  it." 
A  mode  of  arguing  this,  big  with  rebellion 
against  the  dominion  of  God  :  a  principle, 
which,  pursued  in  its  consequences,  is  preg- 
nant with  ruin  to  immortal  souls.  What, 
shall  we  do  nothing  that  God  has  com- 
manded, unless  we  look  upon  it  as  essen- 
tially necesary  to  our  future  felicity?  Is 
this  the  way  to  manifest  our  faith  in  Jesus 
and  love  to  God  ?  How  much  better  is  the 
reasoning  of  Mr.  Charnock,  when  he  says: 
'■  Beus  voluit,  is  a  sufficient  motive ;  and 


■  Joshua  V.  9 

1 2  Chtoa.  XXI.  la  19,  iiO. 


t  Pciiible's  introduction  to  Worthy  receiving  the  Lord'a 
Supper,  p,  21,  31. 


VINDICATION    OF    THE    BAPTISTS 


we  cannot  free  onrselves  from  the  censure 
of  disobedience,  if  we  observe  not  his  com- 
mands in  the  same  manner  that  he  enjoins 
them  ;  in  their  circumstances,  as  well  as 
their  substance.  Who  can,  upon  a  better 
account,  challenge  an  exemption  from  pos- 
itive institutions  than  our  Saviour,  who  had 
no  need  of  them  :  yet  how  observant  was 
he  of  them,  because  they  were  established 
by  divine  authority  !  So  that  he  calls  his 
submitting  to  be  baptized  of  John,  a/«/- 
fitling  of  righteousness.  Is  it  not  a  great  in- 
gratitude to  God,  to  despise  what  he  com- 
mands as  a  privilege  ?  Were  not  the  apos- 
tles men  of  an  extraordinary  measure  of 
the  Spirit,  because  of  their  extraordinary 
employments?  And  did  they  not  exercise 
themselves  in  the  institutions  of  Christ? 
How  have  many  [meaning  the  Quakers] 
proceeded  from  the  slighting  of  Christ's 
institutions,  to  the  denying  the  authority 
of  his  word!  A  slighting  Christ  himself, 
crucified  at  Jerusalem,  to  set  up  an  imagin- 
ary Christ  within  them  !'•* 

•'But  must  we  not  exercise  Christian 
charity,  and  bear  with  one  another's  infirm- 
ities ?  Should  we  not  seek  peace,  and  en- 
deavor to  promote  harmony  among  the 
people  of  God  ?  Undoubtedly ;  yet  is  there 
no  way  for  us  to  exercise  love  and  forbear- 
ance without  practising  free  communion  ? 
Can  we  not  promote  peace  and  harmony 
without  practically  approving  of  infant 
sprinkling  as  if  it  were  a  divine  ordinance, 
white  we  are  firmly  persuaded  that  God 
never  appointed  it  ?  Or,  are  we  bound  to 
admit  as  a  fact,  what  Ave  verily  believe  is 
a  falsehood  ?  The  distinction  between  a 
Christian  who  holds  what  I  consider  as  a 
practical  error  in  the  Avorship  of  God,  and 
the  mistake  maintained,  is  wide  and  obvi- 
ous. It  is  not  an  erroneous  principle,  or 
an  irregular  practice,  that  is  the  object  of 
genuine  charity.  No ;  it  is  the  person  who 
maintains  an  error,  not  the  mistake  defend- 
ed, that  calls  for  my  candor.  The  former, 
I  am  bound,  by  the  highest  authority  to 
love  as  myself;  the  latter  I  should  ever 
consider  as  inimical  to  the  honor  of  God,  as 
unfriendly  to  my  neighbor's  happiness,  and 
therefore  discourage  it,  in  the  exercise  of  a 
Christian  temper,  through  the  whole  of  my 
conduct.  I  freely  allow  that  a  mistake 
which  relates  merely  to  the  mode  and  sub- 
ject of  baptism,  is  comparltively  small ;  but 
still,  while  I  consider  the  aspersion  of  in- 
fants as  a  human  invention  in  the  solemn 
service  of  God,  I  am  bound  to  enter  my 
protest  against  it ;  and  by  a  uniform  prac- 
tice to  shew,  that  I  am  a  Baptist — the  same 
when  a  Pa^dobaptist  brother  desires  com- 
munion with  me,  as  when  one  of  my  own 
persuasion  makes  a  similar  request.  Thus 
proving  that  I  act,  not  under  the  impulse 

•  Works,  Vol.  U.  p.  7G(J,  773,  775. 


of  passion,  hut  on  a  dictate  of  judgement; 
and  then  the  most  violent  Pa;dobaplist  op- 
ponents Aviil  have  no  shadow  of  reason  to 
impeach  my  integrity;  no  pretence  for  sur- 
mising, that  when  I  give  the  right  hand  of 
fellowship  to  such  as  have  been  irimiersed 
on  a  profession  of  faith,  I  act  on  principles 
of  coKscievce;  but  that  when  admitting 
such  to  communion  who  liave  been  only- 
sprinkled,  I  acton  'motives  of  convenience. 
Though  some  of  our  Psedobaptist  brethren 
would  urge  us  to  open  communion  as  be- 
ing candid  and  catholic,  some  even  of  them- 
selves vicAv  the  subject  very  differently. 
A  Peedobaptist,  when  remonstrating  against 
the  conduct  of  some  Independent  churches, 
that  receive  Baptists  into  communion  with 
them,  says  ;  "  Let  men  pretend  what  they 
can  for  such  a  hotch  potch  communion  in 
their  churches,  I  steadAistly  believe  the 
event  and  is.sue  of  such  practices  will,  soon- 
er or  later,  convince  all  gainsayers,  that  it 
neither  pleaselh  Christ,  nor  is  any  way 
promotive  of  true  peace  or  gospel  holiness 
in  the  churches  of  God's  people.  I  shall 
never  be  reconciled  to  that  charily,  which  in 
pretence  of  peace  and  mod eration,  opens 
the  church's  door  to  church-disjointing  prin- 
ciples. And  he  entitles  his  performance, 
"  The  sin  and  danger  of  admitting  Ana- 
baptists to  continue  in  the  Congregational 
churches,  and  the  inconsistency  of  such  a 
practice  with  the  principles  of  both.'"* 

Here  one  can  hardly  avoid  observing  the 
very  peculiar  treatment  which  the  Baptists  in 
general  meet  from  their  Paedobaptist  breth- 
ren. Do  we  strictly  abide  by  our  own  prin- 
ciples, admitting  none  to  communion  with 
us,  but  those  whom  Ave  consider  as  baptized 
believers?  We  are  censured  by  many  of 
them  as  uncharitably  rigid,  and  are  culled 
by  one  gentleman  2vatety  bigots.  Do  any 
of  our  denomination,  under  a  plea  of  Catho- 
licism, depart  from  their  avowed  sentiments, 
and  connive  at  infant  sprinkling  1  They 
are  suspected,  by  others  of  the  Pa?dobap- 
tists,  as  a  set  ol'  temporizers.  So  like  those 
unhappy  persons  Avho  fell  into  the  hands  of 
Procrustes,  some  of  us  are  to  short,  and 
must  be  stretched  ;  others  are  too  long,  and 
they  must  be  lopped — But  I  return  to  my 
argument. 

It  should  be  observed,  that  forbearance 
and  loA-e,  not  less  than  resolution  and  zeal, 
must  be  directed  in  the  whole  extent  of 
their  exercise,  by  the  Avord  of  God  ;  else 
we  may  greatly  ofl'end,  and  become  par- 
takers of  other  men's  sins,  by  conniving 
Avhen  Ave  ought  to  reprove.  If  the  divine 
precepts,  relating  to  love  and  Ibrbcarance, 
will  apply  to  the  case  in  hand  ;  or  so  as  to 
justify  our  connivance  at  an  alteration,  a 
corrujition,  or  an  omission  of  baptism  ;  tiiey 
Avill  do  the  same  in  regard  to  the  Lord's 

■  la  cruBby's  Hist.  Uap.  Vol.  111.  p.  Ij,  40,  47- 


64 


VINDICATION    OF    THE    BAPTISTS, 


supper.  And  then  we  rirc  bound  to  bear 
with  sincere  Papists,  in  ihcir  mutilation  of 
the  hitler ;  and  to  exculpate  our  upright 
friends  the  Quakers,  in  tlieir  opposition  to 
both.  For  it  cannot  be  proved  tiiat  baptism 
is  less  fundamental  than  the  sacred  supper. 
"  There  is  a  Jhlse^  ungodly  charity,"'  says 
a  sensible  Pfedobaptist  writer,  "  a  strange 
fire  that  proceeds  not  irorn  the  Lord  ;  a 
charily  that  gives  up  the  honor  of  religion, 
merely  because  we  will  not  be  at  the  pains  to 
defend  it — Vile  principles  can  easily  cover 
themselves  with  the  names  of  temper,  chari- 
ty, moderation,  and  Ibrbearance:  but  those 
glorious  things  are  not  to  be  confounded 
with  lukewarmness,  self-seeking,  laziness, 
or  ignorance — As  there  is  a  cloak  of  covet- 
oosness,  so  there  is  a  cloak  of  fear  and  cow^ 
ardice — You  are  never  to  make  peace  with 
men  at  the  expense  of  any  truth,  that  is  re- 
vealed to  you  by  the  great  God  ;  because 
that  is  offering  up  his  glory  in  sacrifice  to 
your  own — Do  not  dismember  the  Cliristian 
religion,  but  take  it  altogether;  charity 
was  never  designed  to  be  the  tool  of  unbe- 
lief See  how  the  Spirit  has  connected 
both  our  principles  and  duties.  Follow 
peace  with  all  men,  and  holiness.,  without 
which  no  man  shall  see  the  Lord."*— - 
"I  know  not  that  man  in  England,"  says 
Dr.  Owen,  "who  is  willing  to  go  farther  in 
forbearance,  love,  and  communion  with 
all  that  fear  God,  and  hold  the  foundation, 
than  I  am:  but  this  is  never  to  be  done  by 
a  condescension  from  the  exactness  of  the 
\&?LSiapex  of  gospel  truth. '"f 

Another  Pajdobaptist  author,  when  trea- 
ting on  charity  and  forbearance,  expresses 
himself  in  the  following  language:  A  con- 
siderable succedaneum  for  the  Christian 
unity,  is  the  catholic  charity  ;  which  is  like 
the  cliarity  commended  by  Paul  in  only  this 
one  circumstance,  that  it  '  groweth  exceed- 
ingly"— Among  the  stricter  sort,  it  goes 
chiefly  under  the  name  of  forbearance. 
We  shall  be  much  mistaken  if  we  think  that 
by  this  soft  and  agreeable  word,  is  chiefly 
meant  the  tenderness  and  compassion  in- 
culcated by  the  precepts  of  Jesus  Christ 
and  his  apostles.  It  strictly  means,  an 
agreement  to  difl'er  quietly  about  the  doc 
trines  and  commandments  of  the  gospel, 
without  interruption  of  visible  fellowship. 
They  di.stinguish  careiully  between /»«r/a- 
mentals,  or  things  necessary  lo  be  believ- 
ed and  practiced  ;  ;ind  circ7inistanlials,  or 
things  that  are  indifl"erent.  Now  whatever 
foundation  there  may  be  for  such  a  distinc- 
tion in  human  syslems  of  religion;  it  cer- 
tainly looks  very  ill-becoming  in  the  church- 
es of  Christ,  to  question  how  far  he  is  to  be 


'Mr.  I!radbui7's  Duty  and  Doctrine  oi   Bap.  p.  201. 
213,  214. 
t  la  Mr.  BraJljury,  as  bcfyre,  p.  193. 


believed  and.  obeyed.*  That  illegitimate 
charity  and  false  moderation,  which  incline 
professors  to  treat  divine  institutions  as  ar- 
ticles of  small  importance,  led  Melancthon, 
to  place  the  doctrine  oi" justification  by  I'aith 
alone,  the  number  of  positive  institutions  in 
the  Christian  church,  the  jurisdiction  claim- 
ed by  the  Pope,  and  several  superstitions 
rites  of  the  Romish  religion,  among  things 
indifferent,  when  an  imperial  edict  required 
compliance.!  But,  "  as  we  must  take  heed 
that  we  do  not  add  the  fancies  of  men  to 
our  divine  religion,  so  we  should  take  equal 
care  that  we  do  not  curtail  the  appoint- 
ments of  Christ,"' j  out  of  any  pretence  \o 
candor. 

Once  more :  Remarkably  strong,  are  the 
words  of  Mr.  John  Wesley,  which  are  quo- 
ted with  approbation  by  Mr.  Rowland  Hill.- 
"  A  catholic  spirit  is  not  speculative  latilu- 
dinarianism.  It  is  not  an  indiflierence  to  all 
opinions.  This  is  the  spawn  of  hell ;  not 
the  offspring  of  heaven.  This  unsettled- 
ness  of  thought,  this  being  driven  to  and 
fro,  and  tossed  about  with  every  wind  of 
doctrine,  is  a  great  curse,  not  a  blessing ; 
an  irreconcilable  enemy,  not  a  true  Catho- 
licism. A  man  of  a  true  catholic  spirit 
does  not  halt  between  two  opinions,  nar 
vainly  endeavors  to  blend  them  into  one. 
Observe  this,  you  that  know  not  what  spirit 
you  are  of;  who  call  yourselves  of  a  catho- 
lic spirit,  only  because  you  are  of  a  muddy 
understanding  ;  because  your  mind  is  all  in 
a  mist ;  because  you  are  of  no  settled,  con- 
sistent principles,  but  are  for  jumbling  all 
opinions  together.^ 

Our  brethren  with  an  air  of  superior  con- 
fidence otten  demand,  "  What  have  we  lo 
do  with  another's  baptism?"  This  interro- 
gatory I  would  answer  by  proposing  anoth- 
er :  What  have  I  to  do  with  anr)lhe.r''s  faith, 
experience,  or  practice  7  In  one  view,  noth- 
ing at  all,  if  he  do  not  injure  my  person, 
character,  or  property  ;  for  to  his  own  mas- 
ter he  stands  or  falls.  In  another,  much; 
that  is,  if  he  desire  communion  with  me  at 
the  Lord's  table.  After  believing,  baptism 
is  the  first,  the  very  first  that  requires  a  pub- 
lic actof  obedience.  .But  he  says  "I  have 
been  baptized."  Perhaps  not.  Make  it 
appear,  however,  and  I  shall  say  no  more 
on  that  subject. — '•  I  am  really  persuaded 
of  it  in  my  own  mind.  AVere  it  otherwise, 
I  should  not  hesitate  a  moment  to  be  im- 
mersed on  a  profession  of  iaith.  I  am  per- 
suaded Christ  has  accepted  me,  and  that  it 
is  my  duty  to  receive  the  holy  supper. 
That  Christ  has  received  you,  I  have  a 
pleasing  persuasion ;  and  so  I  conclude,  in 


"  Stricmre.s  on  Modern  Simony. 

t  Aloshieiii-s  Ecclesiastical  History,  Vol.  IV.  p.  37, 
38. 

J  Dr.  Waf's  Ifiiiiible  Attempt,  p.  62. 

§  III  Mr.  KowlaiidlliU'sFullAnswertoMr.  J.  Wesley'3' 
Rcuiaiks,  p.  40, 41. 


VINDICATION    OF    THE    BAPTISTS. 


65 


n  judgement  of  charity,  concerning  all  whom 
I  baptize ;  but  that  it  is  the  immediate  duty 
of  any  unbaptized  behever  to  approach  the 
Lord's  table,  I  cannot  perceive  ;  the  general 
practice  of  the  Christian  church  in  every 
age,  has  been  in  the  negative.  A  learned 
writer  assures  us,  that  "  among  all  the  ab- 
surdities that  ever  were  held,  none  ever 
maintained  that,  that  any  person  should 
partake  of  the  communion  before  he  was 
baptized."  Christ  commands  believers  to 
remember  him  at  his  own  table.  But  were 
those  believers  to  whom  he  first  gave  the 
command  unbaptized  ?  Or,  can  we  infer, 
because  it  is  the  duty  of  all  baptized  be- 
lievers to  celebrate  the  Lord's  supper,  that 
it  is  the  immediate  duty  of  one  that  is  not 
baptized  so  to  do  ? — Suppose  a  Jew,  a  Turk, 
or  a  Pagan,  to  be  enlightened  by  divine 
grace,  to  have  the  truth  as  it  is  in  Jesus,  to 
love  God  and  desire  communion  with  his 
people  before  he  is  baptized ;  would  you 
think  it  right,  could  your  own  conscience  ad- 
mit of  it,  as  consistent  with  the  revealed  will 
of  Christ  and  the  practice  of  his  apostles, 
that  such  a  request  should  be  granted  by 
any  gospel  church  ?  In  a  case  of  this  kind, 
I  presume — and  there  have  been  millions 
of  Jews  and  Heathens  converted,  since  the 
Christian  era  commenced — in  such  a  case 
you  would  easily  discern  a  consistency  be- 
tween loving  him  as  a  believer  and  refu- 
sing to  have  communion  with  him  till  he 
was  baptized.  Nay,  I  cannot  help  thinking, 
butyou  would  be  startled  at  the  report  of  any 
religious  community  admitting  such  an  one 
to  the  Lord's  table  ;  because  it  would  strike 
you  as  a  notorious  departure  from  the  divine 
rule  of  proceeding,  from  the  laws  and  statutes 
of  Heaven  in  that  case  made  and  provided. 
Besides,  you  have  already  acknowledged, 
that  if  you  did  not  consider  yourself  as  bap- 
tized, if  you  thought  immersion  on  a  profes- 
sion of  faith  essential  to  baptism,  which  you 
very  well  know  is  Tivy  sentiment,  you  should 
think  it  your  duty  to  submit,  you  would  not 
hesitate  a  moment.  So  that,  were  I  to  en- 
courage your  immediate  approach  to  the 
sacred  supper,  I  should  stand  condemned  on 
your  own  principles. 

This,  then,  is  the  only  question  between 
us,  what  is  baptism  ?  For  you  dare  not  as- 
sert, you  cannot  suppose,  that  an  unbaptized 
believer,  descended  from  Christian  parents, 
has  any  pre-eminence,  in  point  of  claim  to 
communion,  above  a  truly  converted  Jew: 
and  you  must  allow  that  I  have  an  equal 
right  with  you,  or  any  other  man,  to  judge 
for  myself  what  is  essential  to  baptism. 
You  verily  believe  that  you  have  been  bap- 
tized ;  I  am  equally  confident,  from  your 
own  account  of  the  matter,  that  you  have 
not.  Your  conscience  opposes  the  thought 
of  being  immersed  on  a  profession  of  faith, 
because,  in  your  opinion,  it  would  be  rebap-' 

Vol.  L— I. 


tization ;  mine  cannot  encourage  your  ap- 
proach to  the  Lord's  table,  because  I  con- 
sider infant  baptism  as  invalid. — Now  I  ap- 
peal to  the  reader,  I  appeal  to  our  brethren 
themselves,  whether,  on  our  Anti-paedobap- 
tist  principles,  we  are  not  obliged  to  consid- 
er a  truly  converted  but  unbaptized  Mussul- 
man, and  a  converted  Englishman,  who 
has  had  no  other  than  paedobaptism,  as 
on  a  level  in  point  of  communion  with  us  ? 
For  God  is  no  respecter  of  persons.  It  is 
no  matter  where  a  man  was  born,  or  how 
he  was  educated  ;  whether  he  drew  his  first 
breath  at  Constantinople,  or  Pekin,  or  Lon- 
don ;  whether  his  parents  taught  him  to  re- 
vere the  Koran  of  Mahomet,  the  institutes 
of  Confuscius,  or  the  revelation  of  God  ;  If 
he  really  be  born  of  the  Spirit  he  has  an 
equal  claim  to  all  the  privileges  of  a  gospel 
church,  with  a  true  convert  descended  from 
Christian  ancestors.  And  if  so,  while  our 
brethren  abide  by  their  present  hypothesis, 
they  could  not  refuse  the  sacred  supper  to 
the  one,  any  more  than  the  other,  without 
the  most  palpable  inconsistency ;  though  by 
admitting  the ^r?ner  to  that  divine  appoint- 
ment, they  would  surprise  and  offend  all 
that  heard  of  it. 

But,  notwithstanding  all  I  have  said,  we 
stand  charged  by  our  brethren  with  a  noto- 
rious inconsistency  in  our  own  conduct ; 
because  we  admit  Paedobaptist  ministers 
into  our  pulpits,  to  whom  we  should  refuse 
communion  at  the  Lord's  table. 

The  first  thing  that  demands  regard,  is 
the  state  of  the  question  which  is  now  be- 
fore us.  The  point  in  dispute  is,  whether 
baptism  be  equaJly  necessary  to  the  occa- 
sional exercise  of  ministerial  gifts,  as  it  is  to 
commimion  at  the  Lord's  table?  and,  wheth- 
er the  scripture  favors  the  one  as  much  as 
the  other  1 

Such  being  the  state  of  the  question,  I 
beg  leave  to  ask  ;  Supposing  our  brethren 
to  prove  the  aflirmative  beyond  a  doubt, 
what  is  the  consequence,  and  how  are  we 
affected  by  it?  Is  it,  that  we  are  found 
guilty  of  a  direct  violation  of  some  divine 
command,  that  requires  us  to  receive  Pse- 
dobaptists  into  our  communion  ?  This  is 
not  pretended.  Is  it,  that  we  oppose  some 
plain  apostolic  precedent  ?  neitiier  is  this 
laid  to  our  charge.  What,  then,  is  the  con- 
clusion they  would  infer  ?  It  must,  surely, 
be  something  formidable  to  every  Baptist ; 
otherwise  it  is  hardly  supposable  that  so 
much  weight  should  be  laid  upon  this  ob- 
jection. The  consequence,  however,  is 
only  this ;  The  Baptists,  are  not  infallible 
and  do  actually  err.  So  soon  as  our  breth- 
ren shall  make  it  appear,  that  they  have  as 
good  a  warrant  for  receiving  Poedobaptist 
believers  into  stated  communion,  as  I  have 
to  admit  a  Peedobaptist  minister  occasional- 


ee 


VINDICATION     OF     T  H  E  BA  P  T  I  S  T  S 


ly  into  my  pulpit,  I  will  either  encourage 
the  former,  or  entirely  refuse  the  latter. 

But  is  there  no  ditTerence  between  occa- 
sionally admitting  Piiedobaptist  ministers 
into  our  pulpits,  and  receiving  them  or  oth- 
ers of  the  same  persuasion,  into  our  commu- 
nion ?  Public  preaching  is  not  confined  to 
persons  related  in  a  church  state,  nor  ever 
was ;  but  the  Lord's  supper  is  a  church  or- 
dinance, nor  ought  ever  to  be  administered 
but  to  a  particular  church  as  such.  Now 
it  is  of  a  particular  church,  and  of  a  positive 
ordinance  peculiar  to  it,  concerning  which  is 
all  our  dispute. — There  is  not  that  strict 
mutual  relation  between  hearers  of  the 
word  and  the  preacher,  as  there  is  between 
the  members  of  a  church  and  her  pastor,  or 
between  the  members  themselves.  And  as, 
according  to  the  appointment  of  God,  per- 
sons must  believe  the  gospel  before  they 
have  any  thing  to  do  with  positive  institu- 
tions ;  so  in  the  ordinary  course  of  Provi- 
dence, they  must,  hear  the  gospel  in  order 
to  their  believing.  The  Corinthians  heard 
before  they  believed ;  they  believed  before 
they  were  baptized ;  and,  no  doubt,  they 
were  baptized  before  they  received  the  sa- 
cred supper.  (Acts  xviii.  8.)  Were  we 
to  receive  Paedobaptists  into  our  fellowship, 
we  should  practically  allow  what  we  con- 
sider a  human  mvention,  to  supersede  a  di- 
vine institution ;  not  so,  when  we  admit 
ministers  of  that  persuasion  into  our  pulpits 
In  this  case  there  is  no  divine  institution 
superseded ;  no  human  invention,  in  the 
worship  of  God  encouraged.  Again:  when 
we  admit  Psedobaptist  ministers  into  our 
pulpits,  it  is  in  expectation  that  they  will 
preach  the  gospel ;  that  very  gospel  which 
we  believe  and  love,  and  about  which  there 
is  no  difference  between  them  and  us.  But 
to  receive  Peedobaptists  into  communion, 
would  be  openly  to  connive  at  an  error  ;  an 
error  both  in  judgment  and  practice ;  an 
error  of  that  kind  which  the  scripture  calls, 
"  will-worship,  and  the  traditions  of  men." 
There  is,  undoubtedly,  a  material  difference, 
between  hearing  a  minister  who,  in  our 
judgment,  is  ignorant  of  the  only  trae  bap- 
tism, discourse  on  those  doctrines  he  exper- 
imentally knows,  and  countenancing  an  in- 
vention of  men.  In  the  former  case  we 
shew  an  esteem  for  his  personal  talents,  we 
honor  his  ministerial  gifts,  and  manifest 
our  love  to  the  truth  ;  in  the  latter,  we  set 
aside  a  divinely  appointed  prerequisite  for 
communion  at  the  Lord's  table. 

It  has  been  a  fact,  that  persons  have  been 
called  by  grace,  who  were  not  baptized  in 
their  infancy ;  and  who,  considering  bap- 
tism as  a  temporary  institution,  have  con- 
scientiously refused  a  submission  to  that  or- 
dinance and  yet  desired  conmiunion  in  the 
holy  supper.  Now  suppose  a  community 
of  such ;  and  that  they  call  to  the  ministry 


one  of  their  number,  who  is  allowed  by  al! 
competent  judges  to  possess  great  ministe- 
rial gifts,  and  to  be  a  very  useful  preacher : 
or  suppose  a  reformed  Catholic,  equally 
the  subject  of  divine  grace,  and  endued 
with  equal  abilities  for  public  service,  yet 
conscientiously  retaining  the  Popish  error 
of  communion  in  one  kind  only.  Now,  on 
either  of  these  suppositions,  I  demand  of 
our  Pa-dobaplist  brethren,  whether  they 
would  receive  such  an  one  into  communion 
with  the  same  readiness  that  they  would 
admit  him  into  their  pulpits  ?  If  they  an- 
swer in  the  negative,  then  we  may  retort 
upon  them,  shall  an  excellent,  laborious  and 
useful  minister  of  Christ  xcork  for  you,  and 
shall  he  not  be  allowed  to  eat  with  you  ? 
What,  shall  he  break  the  bread  of  life  fo  you, 
and  must  he  not  be  suffered  to  break  bread 
at  the  Lord's  table  with  you? 

Though  as  Baptists,  it  cannot  be  expect- 
ed, that  we  should  produce  instances  out  of 
the  New  Testament,  of  Peedobaptist  minis- 
ters being  encouraged  in  a  similar  way; 
because  we  are  firmly  persuaded  there 
were  none  such  till  after  the  sacred  canon 
was  completed  ;  yet  we  find  in  that  inspired 
volume,  a  sufficient  warrant  for  uniting  with 
those  that  believe,  in  affection  and  walk,  so 
far  as  agreed  ;  notwithstanding  their  igno- 
rance of  some  part  of  the  counsel  of  God,  to 
which  a  conscientious  obedience  is  indis- 
pensably required  from  all  those  by  whom 
it  is  known.  (Philip  iii.  15,  16.)  Yes,  the 
New  Testament  not  onXy  permits  o.'s  lawful, 
but  enjoins  as  an  indispensable  duty,  that 
we  should  love  them  that  love  the  Lord  ; 
and  that  we  should  manifest  this  holy  affec- 
tion in  every  way,  that  is  not  inconsistent 
with  a  revelation  of  the  divine  will  in  some 
other  respect.  So  it  was  under  the  Jewish 
economy,  and  so  it  is  now.  To  admit,  there- 
fore, a  minister  to  preach  among  us,  with 
whom  we  should  have  no  objection  to  com- 
mune, could  we  allow  the  validity  of  infant 
baptism  ;  as  it  is  a  token  of  our  affection  for 
a  servant  of  Christ,  of  our  love  to  the  truth 
he  preaches,  and  is  not  contrary  to  any  part 
of  divine  revelation,  must  be  lawful :  or  if 
not  it  lies  with  our  brethren  to  prove  it ;  be- 
cause they  cannot  deny  that  the  word  of 
God  requires  us  to  love  him,  and  to  mani- 
fest our  affection  for  him.  When  we  ask  a 
Psedobaptist  minister  to  preach  in  any  of 
our  churches,  we  act  on  the  same  general 
principle,  as  when  we  request  him  to  pray 
with  any  of  us  in  a  private  family.  And  as 
no  one  considers  this  as  an  act  of  church 
communion,  but  as  a  testimony  of  our  af- 
fection for  him,  so  we  consider  that ;  and  it 
is  viewed  by  the  public  as  a  branch  of  the 
general  intercourse,  which  it  is  not  only 
lawful,  but  commendable  and  profitable  to 
have  witli  all  that  preach  the  gospel. 

I  take  it  for  granted,  that  circumcision, 


VINDICATION    OF    THE    BAPTISTS, 


67 


was  absolutely  necessary  for  every  male 
in  order  to  communion  at  the  paschal  sup- 
per, and  in  the  solemn  worship  of  the  sanc- 
tuary. And  if  so,  had  the  most  renowned 
antedeluvians  that  ever  lived,  or  the  most 
illustrious  Gentiles  that  ever  appeared  in 
the  world,  been  cotemporary  with  Moses 
and  sojourners  in  the  same  wilderness,  they 
could  not  have  been  admitted  to  com- 
munion in  the  Israelitish  church,  without 
submitting  to  circumcision.  Enoch  though 
as  a  saint  he  walked  with  God  ;  though  as 
a  prophet  he  foretold  the  coming  of  Christ 
to  judgment — Noah,  though  an  heir  of  the 
righteousness  of  faith,  a  preacher  of  that 
righteousness,  one  of  Ezekiel's  worthies, 
(chap.  xiv.  14,  16,  18,  20.)— Melchisedeck, 
though  a  king  and  a  priest  of  the  most 
high  God  ;  superior  to  Abraham,  and  the 
greatest  personal  type  of  the  Lord  Messiah 
that  ever  was  among  men — and  Job,  though 
for  piety  there  was  none  like  him  upon 
earth — these  I  say,  notwithstanding  all  their 
piety  and  hohness,  notwithstanding  all  their 
shining  excellences,  exalted  characters,  and 
useful  services,  could  not  have  been  admit- 
ted to  communion  with  the  chosen  tribes  at 
the  tabernacle  of  the  Godof  Israel,  without 
a  violatoin  of  the  divine  command.  This  I 
persuade  myself,  our  opponents  must  allow: 
this  I  think,  they  dare  not  deny.  Yet  if 
Enoch  had  been  in  tho  ramp  of  Israel  when 
Korah  and  his  company  mutinied,  and  had 
been  disposed  to  give  the  rebels  a  lecture 
on  the  second  coming  of  Christ,  I  cannot 
suppose  that  his  offered  service  would  have 
been  rejected  by  Moses  or  Joshua,  merely 
because  he  was  not  circumcised.  Or,  if 
Noah  had  been  present  at  the  erection  of 
the  tabernacle,  and  inclined  to  give  the 
people  a  sermon  on  the  future  incarnation 
of  tlie  Son  of  God,  and  the  righteousness  of 
faith,  to  which  objects  that  structure,  with 
its  costly  utensils  and  solemn  services,  had 
a  typical  regard,  I  cannot  but  think  they 
would  have  given  him  a  hearing.  Nay,  I 
appeal  to  our  opponents  themselves,  wheth- 
er they  do  not  think  so  as  well  as  I.  Yet 
that  favored  people  could  not  have  admit- 
ted them  to  communion  in  some  other 
branches  of  divine  worship,  without  trans- 
gressing the  laws  of  .Tehovah.  (Exod.  xii. 
44,  48.  Ezek.  xliv.  7.)  If  this  be  allowed, 
the  consequence  is  plain,  and  the  argument, 
though  analogical,  is  irrefragable.  For  the 
paschal  feast  and  the  sanctuary  services 
were  not  more  of  a  positive  nature  than  the 
Lord's  supper  ;  nor  were  the  former  more 
peculiar  to  that  dispensation  than  the  latter 
is  to  this  ;  but  preaching  and  hearing  the 
word  are  not  peculiar  to  any  dispensation 
of  grace,  as  are  baptism  and  the  sacred 
supper. 

Our  Lord,  though  he  warned  his  hearers 
agEiinst  the  pride  and  hypocrisy,  tlie  unbe- 


hef  and  covetousness,  of  the  ancient  Phari- 
sees, and  Scribes,  and  Jewish  teachers; 
yet  exhorted  ihe  people  to  regard  the  truths 
they  delivered.  (Matt,  xxiiii'l,  2,  3.)  When 
the  beloved  disciple  said.  Master  we  saw 
one  casting  out  devils  in  thy  name,  and  we 
forbad  him,  because  he  followeth  not  with 
us  ;"  Jesus  answered,  "  Forbid  him  not ; 
for  he  tliat  is  not  against  us,  is  for  us." 
(Luke  ix.  49,  50.— From  which  it  appears, 
that  we  are  under  obligation  to  encourage 
those  that  fight  against  the  common  enem^, 
and  propagate  the  common  truth  ;  though 
they  and  we  may  have  no  communion 
together  in  the  ordinances  of  God's  house. 
Once  more;  a  very  competent  judge  of  all 
that  pertains  to  the  minsterial  character, 
and  of  all  that  belongs  to  a  Christian  profes- 
sion, has  left  his  opinion  on  record  concern- 
ing the  ministry  of  certain  persons,  whom 
he  considered  as  quite  unworthy  of  his  inti- 
mate friendship.  Even  Paul,  when  acting 
as  amanuensis  to  the  Spirit  of  wisdom, 
speaking  of  some  who  preached  the  gospel, 
informs  us,  that  envy  and  strife,  were  the 
principles  on  which  they  acted,  and  the  in- 
crease of  Ms  afflictions  the  end  which  they 
had  in  view.  How  carnal  and  base  the 
principles !  How  detestable  the  end  at 
which  they  aimed  !  But  was  the  apostle 
offended  or  grieved,  so  as  to  wish  they  were 
silenced  ?  Or.  did  he  charge  his  beloved 
Phillippians  and  all  the  sincere  followers  of 
Christ  never  to  hear  them  ?  Let  his  own 
declaration  answer  the  queries.  "  What 
then  ?  notwithstanding  every  way,  wheth- 
er in  pretence,  or  in  truth,  Christ  is  preach- 
ed ;  and  therein  I  do  rejoice,  yea,  and  will 
rejoice."  (Philip,  i.  15—18.)  When  a  cor- 
rupted gospel  is  preached,  he  asserts  his 
apostolic  authority,  and  thunders  out  anath- 
emas against  the  propagators  of  it.  (Gal. 
i.  6 — 9.)  Because,  as  God  will  not  set  the 
seal  of  his  blessing  to  a  falsehood,  or  sanc- 
tify a  lie,  it  can  do  no  good  ;  it  is  pregnant 
with  mischief  But  when  the  pure  gospel 
is  preached,  though  from  perverse  motives, 
it  is  the  truth,  and  God  frequently  owns  and 
renders  it  useful.  Hence  the  aposde's  joy 
in  the  text  before  us.  Now,  as  we  are  far 
from  impeaching  the  sincerity  of  our  Paedo- 
baptist  brethren,  when  preaching  the  gos- 
pel of  our  ascended  Lord  ;  and  as  Paul  re- 
joiced that  Christ  was  preached,  though  by 
persons  who  acted  on  the  basest  principles ; 
we  cannot  imagine  that  he  would  have  ta- 
ken less  pleasure  in  the  thought  of  Paedo- 
baptist  ministers  publishing  the  glorious 
gospel  of  the  blessed  God,  had  there  been 
any  such  in  those  days,  even  though  he 
might  have  considered  them  as  under  a 
great  mistake,  in  regard  to  baptism  :  And 
if  so,  we  may  safely  conclude,  that  there  is 
nothing  inconsistent  with  our  hypothesis  in 
occasionally  admitting  Psedobnptist  minis- 


ir 


68 


VINDICATION    OF    THE    BAPTISTS. 


ter^  into  our  pulpits,  and  hearing  them 
with  pleasure.  But  will  our  opponents  as- 
sert, or  can  they  suppose,  that  the  great 
apostle  of  the  Gentiles  would  have  encour- 
aged with  equal  dehght  such  persons  as 
those  of  whom  he  speaks,  to  approach  the 
holy  table  and  have  communion  with  him 
in  all  the  ordinances  of  God's  house  ?  Per- 
sons, who  made  the  glorious  gospel  of  the 
blessed  God  the  vehicle  of  their  own  pride 
and  envy,  and  malice ;  and  in  whose  con- 
duct those  infernal  tempers  reigned,  and 
had  for  their  immediate  object  one  of  the 
most  excellent  and  useful  men  that  ever 
lived?  Certainly,  if  on  any  occasion,  we 
may  here  adopt  the  old  proverb ;  Credat 
Jiulcvus  appella. 

It  is  with  peculiar  pleasure,  on  this  occa- 
sion, that  I  introduce  the  following  perti 
nent  passage  from  a  little  publication  writ 
ten  by  Mr.  John  Ryland.  His  words  are 
these :  "  Dr.  Daniel  Waterland  justly  ob- 
serves, that  the  true  doctrine  of  the  Trinity 
and  the  atonement  of  Christ,  have  been  kept 
up  in  the  Christian  Church,  by  the  institu- 
tions of  baptism  and  the  Lords  supper,  more 
than  by  any  other  means  whatsoever  ;  and, 
humanly  speaking,  these  glorious  truths, 
which  are  essential  to  salvation,  would  have 
been  lost  long  ago,  if  the  two  positive  insti- 
tutions had  been  totally  neglected  and  dis- 
used among  professors  of  Christianity.  In 
this  point  of  view,  baptism  and  the  Lord's 
enpper  appear  to  be  of  unspeakable  impor- 
tance to  the  glory  of  God,  and  the  very  be- 
mgof  the  true  church  of  Christ  on  earth."* 
Again :  in  another  little  piece,  to  which  I 
have  already  referred,  and  of  which  the 
game  worthy  minister  of  Jesus  Christ  has 
expressed  his  approbation  in  more  ways 
than  one,  though  it  does  not  bear  his  name, 
I  find  the  following  strong  assertions  rela- 
ting to  the  importance  and  utiUty  of  bap- 
tism: "It  is  highly  incumbent  on  all  that 
love  the  Lord  Jesus  Christ  in  sincerity,  and 
are  glad  to  behold  their  Saviour  in  every 
view  in  which  he  is  pleased  to  reveal  him- 
self, to  consider  the  dignity  and  glory  of  his 
holy  institutions.  These  last  legacies  of  a 
dying  Saviour,  these  pledges  of  his  eternal 
and  immutable  love,  ought  to  be  received 
with  the  greatest  reverence  and  the  warm- 
est gratitude.  And  as  they  directly  relate 
to  the  death  of  the  great  redeemer,  which  is 
an  event  the  most  interesting,  an  action 
the  most  grand  and  noble  that  ever  appear- 
ed in  the  world,  they  ought  to  be  held  in 
ihe  highest  esteem,  and  performed  with  the 
utmost  solemnity.  Of  these  institutions, 
baptism  calls  for  our  first  regard,  as  it  is 
appointed  to  be  first  performed  :  and  how- 
ever lightly  the  inconsiderate  part  of  man- 
kind may  efi'ect  to  treat  this  ordinance,  it 

'  Beauty  of  SociaJ  Religion,  p.  10. 


ought  to  be  remembered  that  Christ  himself 
considered  it,  and  submitted  to  it,  as  an  im- 
portant part  of  that  righteousness  which  it 
became  even  the  Son  of  God  to  fulfil.  As 
this  ordinance  is  to  be  once  performed,  and 
not  repeated,  every  Christian  ought  to  be 
particularly  careful  that  it  is  done  in  a  right 
manner  ;  or  the  benefit  arising  to  the  soul 
from  this  institution  is  lost,  and  lost  ibrever. 
We  ought  with  the  utmost  deliberation  and 
care  to  consider — its  own  native  dignity,  as 
an  action  of  the  positive  or  ritual  kind,  the 
most  great  and  noble  in  itself,  and  well 
pleasing  to  God,  that  it  is  possible  for  us  to 
perform  on  this  side  heaven.  In  this  ac- 
tion, Christians,  you  behold  the  counsel  of 
God  ;  it  is  the  result  of  his  wise  and  eternal 
purpose;  it  is  clearly  commanded  in  his 
word  ;  it  is  enforced  by  his  own  example  ; 
and  honored  in  the  most  distinguished  and 
wonderful  manner  by  every  person  in  the 
adorable  Trinity.  This  ordinance  is  no 
trivial  affair ;  it  is  no  mean  thing ;  and 
whoever  is  so  nnhappy  as  to  despise  it, 
wants  eyes  to  see  its  beauty  and  excellen- 
cy. Our  great  Redeemer  seems  to  have 
designed  this  ordinance  as  a  test  of  our  sin- 
cerity, and  to  distinguish  his  followers  from 
the  rest  of  mankind.  As  a  captain  who,  to 
try  a  new  soldier,  employs  him  at  first  in 
some  arduous  and  important  service ;  so 
our  Soviour,  to  try  his  own  work,  and  to 
make  the  reality  of  his  powerful  grace  in 
the  hearts  of  his  people  manifest  to  them- 
selves and  to  the  world,  calls  them  out  at 
first  to  a  great  and  singular  action,  and  re- 
qures  their  submission  to  an  insttutinn  that 
is  disgustful  to  iheir  nature  and  mortifying 
to  their  pride." 

The  pamphlet  from  which  these  extracts 
are  made,  speaks  of  baptism,  "  As  an  act 
of  sublime  worship  to  the  adorable  persons 
in  the  Godhead — As  a  representation  of  the 
suflferings  of  Christ,  his  death,  burial,  and 
resurrection — As  the  answer  of  a  good  con- 
science towards  God — As  an  emblem  of 
regeneration  and  sanctification — As  a  pow- 
erful qbligaiion  to  newness  of  life — And  as 
a  lively  figure  of  the  natural  death  of  every 
Christian."* 

Mr.  Daniel  Turner  has  also  borne  his 
testimony  to  the  usefulness  and  importance 
of  baptism.  For,  speaking  of  that  ordi- 
nance, he  says  ;  "  Christ  himself  submitted 
to  this  rite,  as  administered  by  John ;  not 
indeed  with  the  same  views,  or  to  the  same 
ends,  with  others ;  but  as  pointing  out  by 
his  example,  the  duty  of  Chrtstians  in  gene- 
ral. He  also  gave  his  ministers  a  commis- 
sion and  order,  to  baptize  all  the  nations 
they  taught.  It  appears  that  being  bap- 
tized, was  the  common  token  of  subjection 
10  Christ,  and  necessary  to  a  regular  en- 


Six  Views  of  Believer's  Baptism,  p.  1,  2,  3, 15. 


VINDICATION    OF    THE    BAPTISTS, 


69 


trance  into  his  visible  Church."  And,  when 
describing  the  qualifications  of  those  that 
are  to  be  received  into  communion,  he  says  ; 
"  They  should  be  acquainted  with  the  chief 
design  of  the  rites  and  positive  institutions 
of  Christianity,  and  reverently  use  them ; 
viz.  Baptism  and  the  Lord's  supper." — 
Once  more  :  speaking  of  that  respect  which 
the  two  positive  appointments  have  to  visi- 
ble fellowship  among  believers,  he  says ; 
"Baptism,  indeed,  by  which  we  are  first  for- 
mally incorporated  into  the  visible  church, 
or  body  of  Christ,  is  the  beginning  and 
foundation  of  this  external  communion  ;  but 
the  Lord's  supper  is  best  adapted  for  the 
constant  support  and  continual  manifesta- 
tion of  it."*  Nay,  he  mentions  the  reverent 
use  of  the  two  sacraments,  among  those 
which  are  essential  to  the  constitution  of  a 
particular  visible  church."t 

Those  who  argue  against  us  in  this  mat- 
ter are  continually  calling  baptism  a  non- 
essential, an  external  rite,  a  shadow,  an 
outward  form,  &c.  The  Lord's  supper, 
however,  is  considered  and  treated  by  them 
in  a  different  manner ;  for  they  speak  of  it 
as  a  delightful,  an  edifying,  an  important 
institution.  But  what  authority  have  they 
for  thus  distinguishing  between  two  ap- 
pointments of  the  same  Lord,  intended  for 
the  same  persons,  of  equal  continuance  in 
the  Christian  Church,  and  alike  required  of 
proper  subjects  ?  They  have,  indeed,  the 
example  of  some  Socinians,  and  the  vener- 
able sanction  of  the  whole  Council  of  Trent. 
For  the  title  of  one  chapter  in  the  records 
of  that  Council,  is  ;  "  Concerning  the  excel- 
lence of  the  most  holy  Eucharist,  above  the 
rest  of  the  sacraments."!  But  as  a  good  old 
Protestant  writer  observes,  "That  the  one 
sacrament  should  be  so  much  extoled  above 
the  other,  namely,  the  Lord's  supper  to  be 
preferred  before  baptism,  as  the  more  wor- 
thy and  excellent  sacrament,  we  find  no 
such  thing  in  the  word  of  God ;  but  that 
both  of  them  are  of  like  dignity  in  them- 
selves, and  to  be  had  equally  in  most  high 
account."^  Nay,  Mr.  Ryland  assures  us, 
"  That  baptism  ought  to  be  considered  as 
glorious  an  act  of  worship  as  ever  was  in 
stituted  by  God."||  Might  not  the  Jews  of 
old  have  distinguished,  with  equal  proprie- 
ty, between  circumcision  and  the  paschal 
supper  ?  Does  it  become  us  to  form  com- 
parisons between  the  positive  appointments 
of  our  Eternal  Sovreign,  in  regard  to  their 
importance ;  and  that  with  a  view  to  dis- 
pense with  either  of  them,  while  the  very 
same  authority  enjoins  the  one  as  well  as 
the  other?     Can  such  a  conduct  be  pious. 


'  Conipend.  Social  Religion,  p.  27.  (Note  ;)  and  p.  63, 
120.  (Note.) 
t  See  p.  42.  (Note) 

I  Council.  Trident.  Sess.  XIII.  Chap.  III. 
§  Willet's  Synops.  Papismi,  .  .^56,  557. 
t  Beauty  of  Social  Religion,  p.  9. 


humble,  or  rational  ?  Is  it  not  something 
like  "  being  partial  in  God's  law,"  ibr  which 
the  ancient  priests  were  severely  censured? 
Or,  shall  we  say  of  our  obedience  to  God, 
as  he  says  to  the  mighty  ocean ;  "  Hither- 
to shalt  thou  come,  but  no  further?" 

But  supposing  it  is  evident,  that  baptism 
is  much  inferior  to  the  sacred  supper  in  point 
of  importance  ;  yet,  while  it  is  an  ordinance 
of  God,  it  has  an  equal  claim  on  our  obedi- 
ence. For  it  is  not  the  degree  of  excellence 
or  utility  of  any  divine  appointment,  that  is 
the  true  reason  of  our  submission  to  it ;  but 
the  authority  of  him  that  commands.  "  It 
hath  been  ever  God's  wont,  "  says  Bishop 
Hall,  "by  small  precepts  to  prove  men's  dis- 
positions. Obedience  is  as  well  tried  in 
a  trifle,  as  in  the  most  important  charge ; 
yea,  so  much  more,  as  the  thing  required 
is  less  ;  for  oftentimes  those  who  would  be 
careful  in  main  affairs,  think  they  may  neg- 
lect the  smallest.  What  command  soever 
we  receive  from  God,  or  our  superiors,  we 
must  not  scan  the  weight  of  the  thing,  but 
the  authority  of  the  commander.  Either 
dificulty,  or  slightness,  are  vain  pretences 
tor  disobedience."*  Nay,  even  Dr.  Priest- 
ly, though  remarkable  for  his  liberal  senti- 
ments and  rational  way  of  thinking,  and  far 
from  ascribing  too  much  to  God's  dominion 
over  the  subjects  of  his  moral  government; 
yet  strongly  asserts  Jehovah's  prerogative 
in  this  respect.  These  are  his  Avords : 
"  Every  divine  command  ought  certainly 
to  be  implicitly  complied  with,  even  tliough 
we  should  not  be  able  to  descern  the  reason 
of  it."  And  has  not  he  who  is  God  over 
all  blessed  forever,  said ;  "Whosoever  shall 
break  one  of  these  least  commandments, 
and  shall  teach  men  so,  he  shall  be  called 
least  in  the  kingdom  of  heaven  ?"  As  in 
the  great  concerns  of  religious  worship, 
nothing  should  be  done  that  is  not  required 
by  Jehovah :  and  as  the  lawfulness  of  all 
positive  rites  depends  entirely  on  their  divine 
Author  and  his  institutions ;  so  he  who  com- 
plies with  some  and  neglects  others  that  are 
equally  commanded  and  equally  known,  may 
please  himself,  but  does  not  obey  the  Lord. 

Further :  These  depreciating  expres- 
sions, nonessential,  external  rite,  a  shadow, 
and  a  mere  outward  form,  may  be  applied  to 
the  sacred  supper  with  as  much  propriety 
as  to  baptism.  Are  not  bread  and  wine 
external  things,  as  well  as  water?  And 
has  not  the  act  of  baptizing  as  much  spirit- 
uaUty  in  it,  as  the  acts  of  eating  and  drink- 
ing ?  Besides,  an  apostle  has  assured  us, 
that  "  the  kingdom  of  God  is  not  meat  and 
drink,"  though  the  latter  were  the  richest 
of  cordials,  any  more  than  its  immersion  in 
water,  t 

Once  more  :  when  I  consider  how  much 


•  Contemplations,  Vol.  III.  p.  274.  Edin.  Ed. 
t  Vid.  Uoorabeck,  ut  supra,  p.  3C2 


70 


VINDICATION    OF    THE    BAPTISTS, 


morefre(pientlyhaiptism  is  mentioned  in  the 
New  Testament  than  the  sacred  supper  ;* 
how  often  repenting  and  beleiving  sinners 
are  exhorted,  by  tlie  apostles,  to  be  bapti- 
zed ;  Iiow  soon  tliat  ordinance  was  admin- 
istered to  Christian  converts  after  they  be- 
lieved ;  what  exlimiations  are  given  to  pro 
lessing  Christians,  on  the  ground  of  their 
being  baptized  ;  and  when  1  reflect  that  the 
Holy'Spirit  commends  them  tliat  were  bap- 
tized by  John,  as  "  justifying  God :"  while 
he  severely  censures  others,  as  •'  rejecting 
the  counsel  of  God  against  themselves, 
"because  they  slighted  the  solenm  ap- 
pointment ;  I  cannot  but  wonder  at  the  de- 
preciating language  of  our  opponents  in  re- 
gard to  baptism.  Their  very  singular  con- 
duct appears  to  me  still  more  extraordinary, 
and  yet  more  unwarrantable,  when  I  re- 
flect that  baptism  is  a  divine  institution  to 
which  a  believer  submits  but  once,  and  a 
branch  of  divine  worship  that  he  is  required 
to  perform  but  once ;  in  Avhich  respect  it 
greatly  differs  from  every  other  appoint- 
ment in  the  worship  of  God,  under  the 
Christian  economy.  For  this  being  the 
case,  one  should  have  imagined,  if  notori- 
ous and  stubborn  facts  had  not  forbidden 
the  thought,  that  evei^y  minister  of  Jesus 
Christ,  and  every  churc/i  of  the  living  God, 
would  insist  on  a  submission  to  what  they 
consider  as  real  baptism,  in  all  whom  they 
admit  to  the  Lord's  table.  Dr.  Ryland's 
words  are,  I  think,  none  to  strong  when  he 
says,  (Beauty  of  Social  Religion  p.  9.) 
"  Baptism  ought  to  be  considered  as  glori- 
ous an  act  of  worship  as  ever  was  instituted 
by  God.  It  is  to  be  performed  but  once  in 
the  life  of  a  Christian,  but  once  to  eterni- 
ty ;  and  therefore  it  ought  to  be  done  with 
the  utmost  veneration  and  love." 


SECTION    VI. 

Rejlections. 

It  appears  from  the  foregoing  pages, 
that  we  act  on  a  principle  received  in  com- 
mon by  Christians  of  almost  eve'ry  name, 
in  every  age,  and  in  every  nation.  When, 
therefore,  we  are  compared  with  professing 
Christians  in  general,  we  have  no  peculiar 
claim  to  the  epithet  strict.  Nor  can  we  be 
otherwise  than  strict,  without  violating  our 
own  principles,  and  contradicting  our  own 
practice.  For  ice  believe  that  all  who  have 
received  the  truth,  should  profess  their  faith 
in  Jesus  Christ  and  be  baptized,  and  have 
the  happiness,  in  tliis  respect,  of  agree- 
ing with  our  brethren.  If  we  conclude, 
that  a  believer  is  no  further  obliged  by  any 


'  Iloornbeck.  ut  supra,  p.  409,  416. 


divine  precept,  or  prohibition,  than  he  sees 
and  acknowledges  the  obligation,  in  regard 
to  himself,  then  a  believer  who  has  been 
baptized  may  live  all  his  days  in  the  neg- 
lect of  communion  at  the  Lord's  table,  and 
stand  acquitted  of  blame ;  and  covetous- 
ness  is  no  crime  in  thousands  who  bow  at 
the  shrine  of  Mammon  ;  for  there  are  cora- 
paritively  ^evf  lovers  of  money,  who  ac- 
knowledge their  guilt  in  that  respect.  Nay, 
on  this  principle  it  will  follow,  that  the 
more  ignorant  any  believer  is,  and  the  less 
tender  his  conscience,  he  is  under  so  much 
the  less  obligation  to  obey  the  divine  com- 
mands. But  the  reader  will  do  well  to  re- 
member, that  it  is  not  our  conviction  of  the 
propriety,  the  utility,  or  the  necessity  of  any 
command  which  God  has  given,  that  enti- 
tles him  to  the  performance  of  it ;  but,  in 
all  things  of  a  moral  nature,  our  being  ra- 
tional creatures  is  the  ground  of  his  claim  ; 
and  in  those  of  a  positive  kind,  our  being 
qualified  according  to  his  direction,  wheth- 
er we  be  so  wise  and  so  sincere  as  to  ac- 
knowledge the  obligation  or  no.  Thus  it 
appears  that  the  epithet  strict,  if  taken  in 
the  sense  already  explained,  is  no  dishon- 
or to  us. 

But,  if,  on  the  contrary,  our  brethren 
mean  by  the  epithet,  that  we  are  bigoted 
unnecessarily  c.ract,  whscripturally  confin- 
ed ;  their  forwardness  to  give  us  this  name 
calls  for  our  censure.  In  the  former  sense, 
I  will  venture  to  affirm,  every  Baptist  ought 
to  be  a  strict  one,  or  else  to  renounce  the 
name.  In  the  latter  use  of  the  term,  we 
reject  the  distinguishing  epithet,  and  require 
our  opponents  to  prove — I  say  to  prove, 
not  to  surmise,  that  it  justly  belongs  to  us. 

Our  character,  then,  is  fixed.  Their  own 
pens  have  engrossed  it.  And,  be  it  known 
to  all  men,  we  are  Strict  Baptists.  To 
this  character,  as  before  explained,  we  sub- 
scribe with  hand  and  heart,  in  the  last 
words  of  the  celebrated  Father  Paul,  Es- 
to  perpetua. 

Many  of  my  readers  know  that  our  Pse- 
dobaptist  brethren,  when  they  have  a  mind 
to  shew  their  wit  and  be  a  little  merry  at 
our  expense,  represent  the  Baptists,  with- 
out distinction,  as  exceedingly  fond  of  wa- 
ter ;  .as  professors  that  cannot  live  in  a 
church  state,  without  a  great  deal  of  wa- 
ter. Nay,  one  of  them  has  very  politely 
called  us  ^^  watery  bigots  ;''''  and  then  adds, 
"  Many  ignorant  sprinkled  Christians  are 
often,  to  their  hurt,  pulled  by  them  into  the 
icater.''^*  According  to  this  gentleman, 
then,  we  are  watery  bigots.  Well,  it  does 
not  greatly  distress  me  to  be  thus  repre- 
sented by  a  sneering  antagonist,  because  I 
really  believe  that  much  water  is  necessa- 
ry to  baptism,  and  am  no  less  confident, 

Dr.  Mayo's  True  Scripture  Doctrine  of  Baptism, 
p.  83. 


BIOGRAPHY    OF    SAMUEL    HARRIS. 


71 


that  baptism  is  necessary  to  communion  at 
the  Lord's  table. 

And  now,  before  I  conclude,  our  brethren 
will  suffer  me  also  to  remonstrate  ;  and  the 
reader  may  rest  assured,  that  I  do  it  with- 
out the  least  impeachment  of  their  integ- 
rity— If  infant  sprinkling  be  a  human  in- 
vention, disown  it,  renounce  it,  entirely  re- 
ject it,  and  no  longer  let  it  hold  the  place 
of  a  divine  institution  in  any  of  your  church- 
es. For  as  there  is  but  07ie  God,  and  one 
faith,  so  there  is  but  one  baptism. 


BIOGRAPHY 

OF 

SAMUEL   HARRIS. 


Mr.  Daniel  Marshall,  in  one  of  his  evan- 
gelical journeys,  had  the  singular  happiness 
to  baptize  Mr.  Samuel,  commonly  called 
Colonel  Harris.  (Mr;  Harris  was  born  in 
Hanover  county,  Virginia,  January  12, 
1724.  Few  men  could  boast  of  more  re- 
spectable parentage.  His  education,  though 
not  the  most  liberal,  was  very  considerable 
for  the  customs  of  that  day.  When  young, 
he  moved  to  the  county  of  Pittsylvania  ;  and 
as  he  advanced  in  age,  became  a  favorite 
with  the  people  as  well  as  with  the  rulers. 
He  was  appointed  Church  Warden,  Sheriff, 
a  Justice  of  the  Peace,  Burgess  for  the  coun- 
ty, Colonel  of  the  Militia,  Captain  of  Mayo 
Fortj,  and  Commissary  for  the  Fort  and  Ar- 
my.V  AH  these  things,  however,  he  counted 
but  dross,  that  he  might  win  Christ  Jesus, 
and  become  a  minister  of  his  word  among 
the  Baptists ;  a  sect  at  that  time  every 
where  spoken  against. 

His  conversion  was  effected  in  the  follow- 
ing way :  He  first  became  serious  ^ind  mel- 
ancholly  without  knowing  why.  ;By  read- 
ing and  conversation  he  discovered"  that  he 
was  a  helpless  sinner,  (and  that  a  sense  of 
his  guilt  was  the  true  cause  of  his  gloom  of 
mind.  Pressed  with  this  conviction,  he 
ventured  to  attend  Baptist  preaching.  On 
one  of  his  routes  to  visit  the  forts  in  his  offi- 
cial character,  he  called  at  a  small  house, 
where,  he  understood,  there  was  to  be  bap- 
tist preaching.  The  preachers  were  Joseph 
and  William  Murphy,  at  that  time  common- 
ly called  Murphy's  boys.  Being  equipped 
in  his  military  dress,  he  was  not  willing  to 
appear  in  a  conspicuous  place.  God,  never- 
theless found  him  out  by  his  Spirit.  His 
convictions  now  sunk  so  deep,  that  he  was 
no  longer  able  to  conceal  them.     He  left 


his  sword  and  other  parts  of  his  equipments, 
some  in  one  place  and  some  in  another. 
The  arrows  of  the  Almighty  stuck  fast  in 
him,  nor  could  he  shake  them  off  until  some 
time  after.  At  a  meeting  when  the  congre- 
gation rose  from  prayer.  Col.  Harris  was 
observed  still  on  his  knees,  with  his  head 
and  hands  hanging  over  the  bench.  Some 
of  the  people  went  to  his  relief,  and  found 
him  senseless.  When  he  came  to  himself, 
he  smiled ;  and  in  an  ecstacy  of  joy,  ex- 
claimed. Glory  !  glory  !  glory  !  &c.  Soon 
after  this  he  was  baptized  by  Rev.  Daniel 
Marshall,  as  mentioned  above.  This  prob- 
ably took  place  some  time  in  the  year  1758. 
He  did  not  confer  with  flesh  and  blood,  but 
immediately  began  his  ministerial  labors  ; 
which  afterwards  proved  so  effectual  as  to 
acquire  him  the  name  of  the  Virginia  apostle. 
In  1759  he  was  ordained  a  ruling  elder. 
His  labors  were  chiefly  confined,  for  the  first 
six  or  seven  years,  to  the  adjacent  counties 
of  Virginia  and  North  Carohna ;  never 
having  past  to  the  north  of  James  River 
until  the  year  1765.  During  the  first  years 
of  his  ministry,  he  often  travelled  with  Mr. 
Marshall ;  and  must  have  caught  much  of 
his  spirit,  for  there  is  obviously  a  consider- 
able resemblance  in  their  manners.  Janu- 
ary, 1765,  Allen  Wyley  travelled  out  to 
Pittsylvania,  to  seek  for  a  preacher.  He 
had  been  previously  baptized  by  some  regu- 
lar Baptist  minister  in  Fauquier ;  but  not 
being  able  to  procure  preachers  to  attend 
in  his  own  neighborhood  and  hearing  of 
New-lights,  (as  they  were  called  in  North 
Carohna)  he  set  out  by  himself,  scarcely 
knowing  whither  he  was  going.  God  di- 
rected his  way,  and  brought  him  into  the 
neighborhood  of  Mr.  Harris,  on  a  meeting 
day.  He  went  to  the  meeting,  and  was 
immediately  noticed  by  Mr.  Harris,  and 
asked  whence  he  came?  He  replied  that 
he  was  seeking  a  gospel  minister ;  and  God 
having  directed  his  course  to  him,  that  he 
was  the  man,  and  that  he  wished  him  to  go 
with  him  to  Culpepper.  Mr.  Harris  agreed 
to  go,  like  Peter,  nothing  doubling  but  it 
it  was  a  call  from  God.  This  visit  was 
abundantly  blessed  for  the  enlargement  of 
the  Redeemer's  cause.  Soon  alter  he  had 
returned,  three  messengers  came  from 
Spottsylvania  to  obtain  Mr.  Harris's  servi- 
ces. He  departed  into  North  Carolina  to 
seek  James  Read,  who  was  ordained  to  the 
ministry.  Their  labors  were  so  highly  fa- 
vored, that  from  that  time  Mr.  Harris  be- 
came almost  a  constant  traveller.  Not  con- 
fining himself  to  narrow  limits,  but  led  on 
Irom  place  to  place,  wherever  he  could  see 
an  opening  to  do  good,  there  he  would  hoist 
the  flag  of  peace.  There  was  scarcely  a 
place  in  Virginia,  in  which  he  did  not  sow 
the  gospel  seed.  It  was  not  until  1769,  that 
this  eminently  useful  man  was  ordained  to 


72 


BIOGRAPHY    OF    SAMUEL    HARRIS. 


the  administration  of  ordinances.  Why  he 
was  not  ordained  at  an  earUer  period,  is  not, 
certainly  known  ;  some  say,  that  he  did  not 
wish  it ;  others,  that  his  opinions  respecting 
the  supportof  ministers  were  objected  to  by 
the  leading  elders.  After  his  ordination, 
he  baptized  as  well  as  preached. 

In  every  point  of  view,  JMr.  Harris  might 
be  considered  as  one  of  the  most  excellent 
of  men.  Being  in  easy  circumstances  when 
he  became  religious,  he  devoted  not  only 
himself  but  almost  all  his  property  to  re- 
ligious objects.  He  had  begun  a  large  new 
dwelling-house,  suitable  to  his  former  dig- 
nity, which  as  soon  as  it  was  enclosed,  he 
appropriated  to  the  use  of  public  worship, 
continuing  to  live  in  the  old  one. 

After  maintaining  his  family  in  a  very 
frugal  manner,  he  distributed  his  surplus 
income  to  charitable  purposes.  During  the 
war,  when  it  was  extremely  difficult  to  pro- 
cure salt,  he  kept  two  wagons  running  to 
Petersburg,  to  bring  up  salt  for  his  neigh- 
bors. His  manners  were  of  the  most  win- 
ning sort,  having  a  singular  talent  at  touch- 
ing the  feelings.  He  scarcely  ever  went 
into  a  house,  without  exhorting  and  praying 
for  those  he  met  there. 

As  a  doctrinal  preacher,  his  talents  were 
rather  below  mediocrity,  unless  at  those 
times  when  he  was  highly  favored  from 
above ;  then  he  would  sometimes  display 
considerable  ingenuity.  His  excellency  lay 
chiefly  in  addressing  the  heart,  and  perhaps 
even  Whitefield  did  not  surpass  him  in  this. 
When  animated  himself,  he  seldom  failed 
to  animate  his  auditory.  Some  have  de- 
scribed him,  when  exhorting  at  great  meet- 
ings, as  pouring  forth  streams  of  celestial 
lightning  from  his  eyes,  which,  whitherso- 
ever he  turned  his  face,  would  strike  down 
hundreds  at  once.  Hence  he  is  often  called 
Boanerges.  So  much  was  Mr.  Plarris 
governed  by  his  feelings,  that  if  he  began 
to  preach  and  did  not  feel  some  liberty  of 
utterance,  he  would  tell  his  audience  he 
could  not  preach  without  the  Lord,  and 
then  sit  down.  Not  long  before  the  com- 
mencement of  the  great  revival  in  Virginia. 
Mr.  H.  had  a  paralytic  shock,  from  which 
he  never  entirely  recovered.  Yet  this  did 
not  deter  hiin  from  his  diligent  usefulness. 
If  he  could  not  go  as  far,  he  was  still  not 
idle  within  that  sphere  allowed  him  by  his 
infirmities.  At  all  Associations  and  general 
committees,  where  he  was  delegated,  he 
was  almost  invariably  made  moderator. 
This  office,  like  every  thing  else,  he  dis- 
charged with  some  degree  of  singularity, 
yet  to  general  satislaction. 

For  some  short  time  previous  to  his  death, 
his  senses  were  considerably  palsied  ;  so 
that  we  are  deprived  of  such  pious  remarks 
as  would  ^irobably  have  fallen  from  tliis  ex- 
traordinary servant  of  God  in  his  last  hours. 


He  was  somewhat  over  seventy  years  of 
age  when  he  died. 

The  remarkable  anecdotes  told  of  Mr. 
H.  are  so  numerous,  that  they  would  fill  a 
volume  of  themselves,  if  they  were  collected. 
A  part  of  them  only  we  shall  record. 

Mr.  H.  like  Mr.  Marshall,  possessed  a 
soul  incapable  of  being  dismayed  by  any 
difficulties.  To  obtain  his  own  consent  to 
undertake  a  laudable  enterprize,  it  was  suf- 
ficient for  him  to  know  that  it  was  possible. 
His  faith  was  sufficient  to  throw  mountains 
into  the  sea,  if  they  stood  in  the  way. — He 
seems  also  never  to  have  been  appalled  by 
the  fear  or  shame  of  man,  but  could  con- 
front the  stoutest  sons  of  pride,  and  boldly 
urge  the  humble  doctrines  of  the  cross. 
Like  the  brave  soldier,  if  beaten  back  at  the 
first  onset,  he  was  still  ready  for  a  further 
assault;  so  that  he  often  conquered  oppo- 
sers,  that  to  others  appeared  completely 
hopeless.  With  this  spirit  he  commenced 
his  career. 

Early  after  he  embraced  religion,  hie 
mind  was  impressed  with  a  desire  to  preach 
to  the  officers  and  soldiers  of  the  fort.  An 
opportunity  offered  in  Fort  Mayo,  and  Mr. 
Harris  began  his  harangue,  urging  most 
vehemently  the  necessity  of  the  new  birth. 
In  the  course  of  his  harangue,  an  officer  in- 
terrupted him,  saying,  "  Colonel,  you  have 
sucked  much  eloquence  from  the  rum-cask 
to-day ;  pray  give  us  a  little,  that  we  may 
declaim  as  well,  when  it  comes  to  our  turn." 
Harris  replied,  "  I  am  not  drunk  ;•'  and  re- 
sumed his  discourse.  He  had  not  gone  far, 
before  he  was  accosted  by  another,  in  a  se- 
rious manner,  who,  looking  in  his  face  said, 
"  Sam,  you  say  you  are  not  drunk ;  pray 
are  you  not  mad  then?  What  the  d — I 
ails  you  ?"  Col.  Harris  replied  in  the 
words  of  Paul,  "  I  am  not  mad,  most  noble 
gentleman."  He  continued  speaking  pub- 
licly and  privately,  until  one  of  the  gentle- 
men received  such  impressions  as  were 
never  afterwards  shaken  off;  but  he  after- 
wards became  a  pious  Christian. 

Soon^after  this,  Mr.  Harris  found  a  sad 
alteration  as  to  his  religious  enjoyment. 
He  prayed  God  to  restore  tlie  light  of  his 
countenance,  and  renew  communion  with 
him ;  but  his  petition  was  deferred.  He 
then  went  into  the  woods,  and  sought  for 
the  happiness  he  had  lost ;  thinking  that, 
peradventure,  God  would  answer  his  prayer 
there,  though  not  in  the  fort,  where  so  much 
wickedness  abounded;  but  no  answers 
came.  Then  he  began  to  inquire  into  the 
cause  why  God  had  dealt  so  with  him. 
The  first  that  offered  was  his  lucrative  offi- 
ces ;  upon  which  he  determined  to  lay  them 
down  immediately,  and  settle  his  accounts 
witli  the  public.  Having  now  removed  the 
Achun  out  of  the  camp,  as  he  thought,  he 
renewed  his  suit  for  a  restoration  of.the  joy 


BIOGRAPHY    OP    SAMUEL    HARRIS. 


73 


which  he  had  lost;  but  still  "the  vision 
tarried,  and  tlie  prophecy  brought  not 
forth."  He  began  to  examine  iiimself  a 
second  time.  Then  he  suspected  his  mo- 
ney was  the  cause,  and  that  he  had  made 
gold  his  trust.  Accordingly  he  took  all  his 
money  and  threw  it  away  into  the  bushes, 
where  it  remains  to  this  day,  for  aught  any 
one  knows  to  the  contrary.  After  this  he 
prayed  again,  and  Ibund  that  man's  impa- 
tience will  not  shorten  the  time  which  infi- 
nite wisdom  hath  measured  out  for  delays 
or  beneficence.  However,  in  due  time  the 
wished-ibr  good  came.  "I  am  aware 
(says  Mr.  Morgan  Edwards,  from  whose 
MS.  history  this  anecdote  is  selected)  that 
this  story  will  render  the  wisdom  of  the 
Colonel  suspected.  Be  it  so.  It  neverthe- 
less establishes  the  truth  of  his  piety,  and 
shows  that  he  preferred  communion  with 
God  before  riches  and  honors." 

Rough  was  the  treatment  which  Mr. 
Harris  met  with  among  his  rude  country- 
men. In  one  of  his  journeys  in  the  county 
of  Culpepper,  a  Capt.  Ball  and  his  gang 
came  to  a  place  where  he  was  preaching, 
and  said,  "  You  shall  not  preach  here." — 
A  bystander  whose  name  was  Jeremiah 
Minor,  replied,  "  But  he  shall."  From  this 
sharp  contention  of  words,  they  proceeded 
to  a  sharper  contest  of  blows  and  scuffles. 
Friends  on  both  sides  interested  themselves; 
some  to  make  peace  and  others  to  back 
their  foremen.  The  supporters  of  Mr.  Har- 
ris were  probably  most  of  them  worldly 
people,  who  acted  from  no  other  principle 
than  to  defend  a  minister  thus  insulted  and 
abused.  But  if  they  were  Christians,  they 
were  certainly  too  impatient  and  resentful, 
and  manifested  too  much  the  spirit  Peter 
had  when  he  drew  his  sword  on  the  high 
priest'.s  servant.  Col.  Harris's  friends  took 
him  into  a  house,  and  set  Lewis  Craig  to 
guard  the  door,  while  he  was  preaching ; 
but  presently  Ball's  gang  came  up,  drove 
the  sentinel  from  his  stand,  and  battered 
open  the  door ;  but  they  were  driven  back 
by  the  people  within.  This  involved  them 
in  another  contest,  and  thus  the  day  ended 
in  confusion. 

On  another  occasion  he  was  arrested  and 
carried  into  court,  as  a  disturber  of  the 
peace.  In  court,  a  captain  Williams  vehe- 
mently accused  him  as  a  vagabond,  a  here- 
tic, and  a  mover  of  sedition  every  where. 
Mr.  Harris  made  no  defence.  But  the 
court  ordered  that  he  should  not  preach  in 
the  county  again  for  the  space  of  twelve 
months,  or  be  committed  to  prison.  The 
Colonel  told  them  that  he  lived  two  hun 
dred  miles  from  thence,  and  that  it  was  not 
likely  he  should  disturb  them  again  in  the 
course  of  one  year.  Upon  this  he  was  dis- 
missed. From  Culpepper  he  went  to  Fau- 
quier, and  preached   at  Carter's   Run. — 

Vol.  L—J. 


From  thence  he  crossed  the  Blue  Ridge, 
and  preached  at  Shenandoah.  On  his  re- 
turn from  thence,  he  turned  in  at  Capt. 
Thomas  Clanahan's,  in  the  county  of  Cul- 
pepper, where  there  was  a  meeting.  While 
certain  young  ministers  were  preaching, 
the  word  of  God  began  to  burn  in  Col. 
Harris's  heart.  When  they  finished,  he 
arose  and  addressed  the  congregation,  "  1 
partly  promised  the  devil,  a  few  days  past, 
at  the  court-house,  that  I  would  not  preach 
in  this  county  for  the  term  of  a  year :  but 
the  devil  is  a  perfidious  wretch,  and  cove- 
nants with  him  are  not  to  be  kepf,  and  there- 
fore I  will  preach."  He  preached  a  lively, 
animating  sermon.  The  court  never  med- 
dled with  him  more. 

In  Orange  county,  one  Benjamin  Healy 
pulled  Mr.  Harris  down  from  the  place 
where  he  was  preaching,  and  hauled  him 
about,  sometimes  by  the  hand,  sometimes 
by  the  leg,  and  sometimes  by  the  hair  of 
the  head  ;  but  the  persecuted  preacher  had 
friends  here  also,  who  espoused  his  part, 
and  rescued  him  from  the  rage  of  his  ene- 
mies.— This,  as  in  a  former  case,  brought 
on  a  contention  between  liis  advocates  and 
opposers ;  during  which,  a  Capt.  Jameson 
sent  Mr.  Harris  to  a  house  where  was  a 
loft  with  a  step-ladder  to  ascend  it ;  into 
that  loft  he  hurried  him,  took  away  the  step- 
ladder,  and  left  the  good  man  secure  from 
his  enemies. 

Near  Haw-river,  a  rude  fellow  came  up 
to  Mr.  Harris  and  knocked  him  down  while 
he  was  preaching. 

He  went  to  preach  to  the  prisoners  once, 
in  the  town  of  Hillsborough,  where  he  was 
locked  up  in  the  goal,  and  kept  for  some, 
time. 

Notwithstanding  these  things.  Col.  Har- 
ris did  not  suffer  as  many  persecutions  as 
some  other  Baptist  preachers.  Tempered 
in  some  degree  peculiar  to  himself,  perhaps 
his  bold,  noble,  yet  humble  manner,  dismay- 
ed the  ferocious  spirits  of  the  opposers  of 
rehgion. 

A  criminal  who  had  been  just  pardoned 
at  the  gallows,  once  met  him  on  the  road, 
and  showed  him  his  reprieve.  "  Well," 
said  he,  "  and  have  you  shown  it  to  Jesus  ?" 
"  No,  Mr.  Harris,  I  want  you  to  do  that  for 
me."  The  old  man  immediately  descended 
from  his  horse,  in  the  road,  and  making  the 
man  also  alight,  they  both  kneeled  down ; 
Mr.  H.  put  one  hand  on  the  man's  head, 
and  with  the  other  held  open  the  pardon, 
and  thus,  in  behalf  of  the  criminal,  returned 
thanks  lor  his  reprieve  and  prayed  for  him 
to  obtain  God's  pardon  also. 

The  following  very  interesting  narrative 
was  published  by  Mr.  Sample,  in  his  His- 
tory of  the  Virginia  Baptists;  it  has  also 
been  published  by  Mr.  John  Leland,  in  his 
Budget  of  Scraps,  under  the  title  of  "  Pray- 


74 


BIOGRAPHY    OF    JOHN    GANG. 


er,  better  than  Law-suits."— As  there  is 
Bome  little  variation,  not  as  to  matters  of 
fact,  but  in  the  mode  of  expression,  in  these 
two  relaters,  I  have  selected  from  them  both 
this  singular  and  instructive  story.  When 
Mr.  Harris  began  to  preach,  his  soul  was 
so  absorbed  in  the  work  that  it  was  difficult 
I'or  him  to  attend  to  the  duties  of  this  life. 
Finding  at  length  the  absolute  need  of  pro- 
viding more  grain  for  his  family  than  his 
plantation  had  produced,  he  went  to  a  man 
who  owed  him  a  sum  of  money,  and  told 
liim  he  would  be  very  glad  if  he  would  dis- 
charge the  debt  he  owed  him.  The  man 
replied,  "  I  have  no  money  by  me,  and 
therefore  cannot  oblige  you."'  Harris  said, 
"  I  want  the  money  to  purchase  wheat  for 
my  family  ;  and  as  you  have  raised  a  good 
crop  ol"  wheat,  I  will  take  that  article  of  you, 
instead  of  the  money,  at  a  current  price." 
The  man  answered,  "  I  have  other  uses  for 
my  wheat,  and  cannot  let  you  have  it." 
"  How  then,"  said  Harris,  "  do  you  intend 
to  pay  me  1"  "  I  never  intend  to  pay  you 
until  you  sue  me,"  replied  the  debtor,  '•  and 
therefore  you  may  begin  your  suit  as  soon 
as  you  please."  Mr.  Harris  left  him  medi- 
tating :  "  Good  God,"  said  he  to  himself, 
"  what  shall  I  do  ?  Must  1  leave  preaching 
to  attend  to  a  vexatious  law-suit  I  Perhaps 
a  thousand  souls  will  perish  in  the  mean 
time  for  the  want  of  hearing  of  Jesus !  N  o, 
I  will  not.  Well,  what  will  you  do  for 
yourself?  Why,  this  1  will  do  :  I  will  sue 
him  at  the  Court  of  Heaven."  Having  re- 
solved what  to  do,  he  turned  aside  into  a 
wood,  and  fell  upon  his  knees,  and  thus  be- 
gan his  suit:  "  O  blessed  Jesus  !  thou  eter- 
nal God  !  thou  knowest  that  I  need  the  mo- 
ney which  the  man  owes  me  to  supply  the 
wants  of  my  family ;  but  he  will  not  pay 
me  without  a  law-suit.  Dear  Jesus,  shall 
I  quit  thy  cause,  and  leave  the  souls  of  men 
to  perish  ?  Or  wilt  thou,  in  mercy  open 
some  other  way  of  relief  ?" — In  this  address, 
the  Colonel,  had  such  nearness  to  God,  that 
(to  use  his  own  words)  Jesus  said  unto  him, 
"  Harris,  I  will  enter  bonds-man  for  the 
man ;  you  keep  on  preaching,  and  omit  the 
law-suit;  I  will  take  care  of  you,  and  see 
that  you  have  your  pay."  Mr.  Harris  felt 
well  satisfied  with  his  security,  but  thought 
it  would  be  unjust  to  hold  the  man  a  debtor, 
when  Jesus  had  assumed  payment.  He, 
therefore,  wrote  a  receipt  in  full  of  all  ac- 
counts which  he  had  against  the  man,  and 
dating  it  in  the  woods,  where  Jesus  entered 
•bail,  he  signed  it  with  his  own  name.  Go- 
ing the  next  day  by  the  man's  house  to  at- 
tend a  meeting,  he  gave  the  receipt  to  a 
servant,  and  bid  him  deliver  it  to  his  master. 
On  returning  from  the  meeting,  the  man 
hailed  him  at  his  gate  and  said,  '"  Mr.  Har- 
ris what  did  you  mean  by  the  receipt  you 
sent  me  this  morning?"     Mr.  Harris  re- 


plied, "  I  meant  just  as  I  wrote."  "  But 
you  know,  Sir,"  answered  the  debtor, 
''  I  have  never  paid  you."  "  True,"  said 
Mr.  Harris,  "  and  I  know,  also,  that  yoa 
said  you  never  would,  except  I  sued  you. 
But,  Sir,  I  sued  you  at  the'Court  of  Heaven, 
and  Jesus  entered  bail  for  you,  and  haa 
agreed  to  pay  me  ;  I  have,  therefore,  given 
you  a  discharge !"  "  But  I  insist  upon  it," 
said  the  man,  "  matters  shall  not  be  left  so." 
"  I  am  well  satisfied,"  answered  Harris, 
"Jesus  will  not  fail  me  ;  I  leave  you  to  set- 
lie  the  account  with  him  another  day. — 
Farewell."  This  operated  so  effectually 
on  the  man's  conscience,  that  in  a  few  daya 
he  loaded  his  wagon,  and  sent  wheat 
enough  to  discharge  the  debt. 

A  complete  history  of  the  life  of  this  ven- 
erable man,  would  furnish  still  a  lengthy 
catalogue  of  anecdotes  of  the  most  interest- 
ing kind.  But  we  shall  close  his  biography, 
by  relating  one,  which  though  of  a  differ- 
ent nature,  is  not  less  curious  than  any  of 
the  former. 

fThe  General  Association  of  Separate 
Bajitists  in  Virginia,  in  the  year  1774,  in  the 
ardor  of  their  zeal  for  reformation,  and  the 
revival  of  primitive  order,  resolved  that  the 
office  of  Apostles,  together  with  all  the 
other  officers  mentioned  in  Ephesians,  4th 
chapter  and  11th  verse,  were  still  to  be 
maintained  in  the  church.  Pursuant  to  this 
resolution,  the  Association  proceeded,  in  the 
first  place,  to  choose  by  ballot  one  from 
amongst  them,  to  officiate  in  the  dignified 
character  of  an  apostle.  Mr.  Harris  was 
elected,  and  consented  to  be  ordained  to  his 
ApostoHc  function,  by  the  laying  on  of  the 
hands  of  every  ordained  minister  in  the 
Association.*  So  that  he  was  tor  a  time, 
in  I'act,  as  he  was  generally  called  by  way 
of  eminence,  the  Apostle  of  Virginia. — Ben- 
edict.  ' 


BIOGRAPHY 

OF 

JOHN     GANG. 


John  Gang  was  one  of  the  most  eminent 
Ministers  in  his  day ;  in  point  of  talents  he 
was  exceeded  by  few,  and  as  an  itinerant 
he  was  inferior  to  none,  who  ever  travelled 
in  the  United  States,  unless  it  were  the  re- 
nowned Whitefield.  He  was  born  at  Hope- 
well, in  New  Jersey,  July  22,  1727,  was  con- 
verted soon  after  he  arrived  at  manhood, 
and  was  ordained  in  the  place  of  his  nativ- 
ity, in  1754. 

SfM  a  full  ncrount  nf  this  singular  txperiment  in  the 
Ilifslnry  ol  the  Virginia  Baptists. 


BIOGRAPHY     OF    JOHN     GANO, 


75 


His  progenitors,  on  his  father's  side,  were 
from  France,  on  his  mother's  from  England. 
His  great  grand-father,  Francis  Gano,  fled 
from  Guernsey,  in  the  time  of  a  bloody  per- 
secution ;  one  of  his  neighbors  had  been 
martyred  in  the  day,  and  in  the  evening  he 
was  fixed  on  as  the  victim  for  the  next  day  ; 
information  of  which  he  received  in  the 
dead  of  night  In  this  perilous  situation 
he  made  all  haste  to  escape  the  sanguina- 
ry storm  which  hung  over  his  head ;  he 
chartered  a  vessel,  removed  his  family  on 
board,  and  in  the  morning  was  out  of  the 
harbor.  On  his  arrival  in  America,  he  set- 
tled in  New  Rochelle,  a  few  miles  above  the 
city  of  New  York,  where  he  lived  to  the 
age  of  a  hundred  and  three.  Of  the  num- 
ber or  names  of  the  family  of  this  religious 
refugee,  we  know  no  more,  than  that  he 
had  one  son  named  Stephen,  who  married 
Ann  Walton,  by  whom  he  had  many  chil- 
dren, some  of  whom  died  young ;  those 
who  lived  to  marry,  were  Daniel,  Francis, 
James,  John,  Lewis,  Isaac,  and  three  daugh- 
ters, Sarah,  Catharine,  and  Susannah  ;  the 
last  of  whom  lived  to  the  age  of  eighty- 
seven.  Daniel  married  Sarah  Britton  of 
Staten  Island,  near  the  city  of  New  York, 
by  whom  he  had  Daniel,  Jane,  Stephen, 
Susannah,  John,  Nathaniel,  David,  and  Sa- 
rah. The  two  first  were  born  on  Staten 
Island,  the  others  at  Hopewell,  in  New  Jer- 
sey. Some  of  these  died  young ;  but  a 
number  of  them  founded  families,  and  their 
posterity  is  scattered  in  many  parts  of  Amer- 
ica ;  most  of  them,  however,  are  in  the  mid- 
dle and  western  States.  The  subject  of 
this  memoir  had  the  happiness  of  being 
born  of  parents  eminent  for  piety,  by  whom 
he  was  early  taught  the  necessity  of  reli- 
gion, and  a  correct  view  of  the  gospel  sys- 
tem. His  maternal  grandmother  was  about 
seventy-six  years  a  pious  member  of  a  Bap- 
tist Church  ;  she  lived  to  the  age  of  ninety- 
six.  His  mother  was  of  the  same  persua- 
sion, but  his  lather  was  a  Presbyterian. 
But  every  thing  attending  his  making  a  re- 
hgious  profession  among  the  Baptists,  was 
conducted  with  prudence  on  his  part,  and 
with  tenderness  on  that  of  his  friends.  He 
was  at  first  much  inclined  to  join  the  Pres- 
byterians, but  having  some  scruples  on  the 
subject  of  infant  baptism,  he  determined  to 
give  it  a  thorough  investigation.  He  not 
only  read  books,  but  had  frequent  conver- 
sation with  presbyterian  friends  ;  but  the 
more  he  studied  the  Psedobaptist  argu- 
ments, the  less  he  was  inclined  to  believe 
them.  The  famous  Mr.  Tennant,*  and 
some  other  Presbyterian  ministers,  were 
among  the  circle  of  his  Pajdobaptist  friends. 
With  Mr.  Tennant  he  conversed  often  and 

'  It  i3  not  known  by  the  writer  whether  William  or 
Gilbert  is  the  iiiiiiistor  itUemlcd,  but  it  i.s  proliabic  it 
wMi  the  latter. 


freely  ;  at  the  close  of  a  lengthy  discussion 
of  the  subject  of  baptism,  that  candid  di- 
vine addressed  him  in  the  following  man- 
ner :  "  Dear  young  man,  if  the  devil  can- 
not destroy  your  soul,  he  will  endeavor  to 
destroy  your  comfort  and  usefulness ;  and 
therefore  do  not  be  always  doubting  in  this 
matter.  If  you  cannot  think  as  I  do,  think 
for  yourself. 

After  a  suspense  of  some  time,  he  be- 
came fully  established  in  those  principles, 
which  he  through  life  maintained  with 
much  ability  and  moderation.  Having  re- 
solved to  be  buried  in  baptism  on  a  profes- 
sion of  his  faith,  he  made  his  father  ac- 
quainted with  his  design,  who  treated  him 
with  much  indulgence  and  tenderness. — 
He  stated  that  what  he  did  for  him  in  his 
infancy,  he  then  thought  was  right,  and  the 
discharge  of  an  incumbent  duty,  but  if 
he  felt  conscientious  in  his  present  under- 
taking, he  had  his  full  and  free  consent. 
He  moreover  proposed  that  when  he  .should 
offer  himself  to  the  Baptist  Church,  he 
would  go  with  him  and  give  his  consent 
there,  and  answer  any  inquiries  they  might 
wish  to  make  respecting  his  life,  &c.  and 
also  that  he  would  go  and  see  him  baptized. 
All  these  promises  his  catholic  father  ful- 
filled. 

Soon  after  Mr.  Gano  was  joined  to  the 
Hopewell  ciiurch,  his  mind  was  led  to  the 
ministry,  but  witli  many  anxieties  and  fears. 
He  was  so  much  absorbed  in  his  thoughts 
of  the  great  work,  that  he  was  often  lost  to 
every  other  object.  One  morning  after  he 
began  plowing  in  his  field,  this  passage, 
"  Warn  the  people,  or  their  blood  will  I  re- 
quire at  your  hands,"  came  with  such 
weight  upon  his  mind,  that  he  drove  on  un- 
til eleven  o'clock  utterly  insensible  of  his 
employment.  When  he  came  to  himself, 
he  found  he  was  wet  through  with  the  rain, 
his  horses  were  excessively  fatigued,  and 
the  labor  he  had  performed  was  astonish- 
ingly great. 

After  becoming  satisfied  tliat  preaching 
would  be  his  employment,  he  applied  him- 
self with  much  assiduity  to  studies  prepara- 
tory for  it,  which  he  continued,  with  some 
interruption  however,  for  two  or  three  years. 
Before  he  had  been  approbated  to  preach, 
he  took  a  journey  into  Virginia,  with 
Messrs.  Miller  and  Thomas,  two  eminent 
ministers  of  that  da}',  who  had  been  ap- 
pointed by  the  Philadelphia  Association  to 
go  and  assist  in  settling  some  difficulties  in 
two  infant  churches  there,  which  had  ap- 
plied to  tliem  for  help.  Before  Mr.  Gano 
had  returned  home,  a  report  had  reached 
Plopewell,  that  he  had  got  to  preaching  in 
Virginia:  and  some  of  his  brethren  were 
tried  with  him,  for  engaging  in  the  ministry 
without  the  approbation  of  the  church.  A 
meetinir  v/as  called  on  liis  arrival,  and  he 


76 


BIOGRAPHY    OF    JOHN    GANG. 


was  arraigned  as  being  guilty  of  disorder. 
He  wished  them  to  exhibit  their  proofs. 
They  intbrmed  him  that  they  Jiad  none 
only  what  travellers  from  Virginia  had  re- 
ported, but  desired  that  he  would  give  a 
relation  of  the  matter.  He  replied  that  it 
was  the  first  time  he  had  known  the  accu- 
sed called  on  to  give  evidence  against  him- 
self, but  he  was  willing,  notwithstanding  to 
give  them  an  impartial  relation  of  his  con- 
duct, which  he  did.  The  church  then  ask- 
ed him  what  he  thought  of  his  proceedings, 
and  whether  he  did  not  think  he  had  been 
disorderly.  He  replied  again,  that  he  con- 
sidered this  question  more  extraordinary 
than  the  other.  He  had  not  only  given 
evidence  in  his  own  case  which  would  ope- 
rate against  him,  but  he  was  now  called  up- 
on to  adjudge  himself  guilty,  This  is  a 
specimen  of  that  ingenuity  and  presence  of 
mind,  which  shone  so  conspicuously  through 
all  the  transactions  of  this  sagacious  char- 
acter. He  at  length  informed  the  church 
that  he  did  not  mean  to  act  disorderly,  nor 
contrary  to  their  wishes ;  that  his  con- 
science acquitted  him  for  what  he  had  done; 
that  he  had  no  disposition  to  repent  his 
having  sounded  the  gospel  to  perishing 
sinners  in  Virginia,  whose  importunities  to 
hear  it  he  could  not  resist ;  that  the  case 
was  extraordinary,  and  would  not  probably 
happen  again  ;  if  it  should,  lie  should  prob- 
Jibly  do  again  as  he  had  already  done. 
The  churoh  now  appointed  him  a  time  to 
preach,  which  he  did  to  their  acceptance  ; 
and  after  a  thorough  examination  of  his 
gifts  and  call,  he  was  regularly  set  apart 
for  tlie  ministry.  Soon  after  this,  he  went 
to  reside  at  Morrlstown ;  and  calls  for 
preaching  pressed  upon  him  so  much,  that 
his  studies,  in  which  he  had  considerably 
advanced,  were  in  a  great  measure  relin- 
quished. 

At  tiie  next  meeting  of  the  Philadelphia 
Association,  that  body  was  again  petitioned 
to  appoint  some  one  lo  travel  to  the  south. 
Messengers  had  also  come  on  from  Vir- 
ginia, for  the  purpose  of  procuring  a  preach- 
er to  labor  and  administer  ordinances 
omong  them.  As  no  ordained  minister 
could  conveniently  go,  Mr.  Gano  was  urged 
to  accept  ordination,  and  undertake  the  jour- 
ney. He  pleaded  agaidst  it  his  youth  and 
inexperience;  but  the  messengers  from  Vir- 
ginia, and  his  brethren  at  home,  united  their 
importunities,  and  he  engaged  in  the  mis- 
sion. He  was  ordained  in  May,  1754,  and 
set  out  in  a  short  time  after.  In  this  jour- 
ney he  went  as  far  as  Charleston,  South 
Carolina,  and  traveled  extensively  through- 
out the  southern  States.  Some  extracts 
from  his  journal  will  give  the  reader  some 
view  of  tlie  turn  of  the  man,  and  of  the 
manner  in  which  he  prosecuted  his  mission. 
His  journal,  wliich  was  printed  in  his  life, 


has  but  few  dates,  but  it  will  be  understood 
that  the  following  scenes  transpired  in  the 
summer  and  autumn  of  1754. 

In  the  back  parts  of  Virginia,  this  zeal- 
ous missionary,  while  conversing  with  some 
people  where  he  lodged,  in  an  ati'ectionate 
manner,  respecting  their  religious  concerns, 
overheard  one  of  the  company  say  to  an- 
other, "  This  man  talks  like  one  of  the 
Jones's  !  On  enquiring  who  the  Jones's 
were,  he  was  informed  that  they  were  dis- 
tracted people,  who  did  nothing  but  pray 
and  talk  about  Jesus  Christ,  and  that  they 
lived  between  twenty  and  thirty  miles  dis- 
tant on  his  route.  "  I  determined,"  said  he, 
"  to  make  it  my  next  day's  ride,  and  see 
my  own  likeness.''^  When  he  arrived  at  the 
house,  he  lound  there  a  plain  obscure  fami- 
ly, which  had  formerly  lived  in  a  very  care- 
less manner,  but  a  number  of  them  had 
lately  been  changed  by  grace,  and  were 
engaged  in  devotional  exercises.  As  he 
entered  the  house,  he  saw  the  father  of  the 
family  lying  before  the  fire,  groaning  with 
rheumatic  pains.  He  enquired  how  he  did  ? 
"  O,"  said  he,  "  I  am  in  great  distress.  "  I 
am  glad  of  it,"  replied  the  stranger.  The 
old  gentleman  astonished  at  this  singular 
reply,  raised  himself  up,  and  enquired  what 
he  meant?  ''Whom  the  Lord  hveth  he 
chasteneth,  and  scourgeth  every  son  whom 
he  receJveth,"  answered  Mr.  Gano.  From 
this  they  proceeded  to  religious  conversa- 
tion, and  he  soon  found  this  pious  family, 
whom  the  world  accounted  mad,  had  been 
taught  the  words  of  truth  and  soberness. 
They  asked  him  memy  questions,  and  were 
much  pleased  to  find  one,  who  was  ac- 
quainted with  the  tilings  they  had  experi- 
enced. 

From  this  place  he  proceeded  on  towards 
North  Carolina,  having  a  young  man  with 
him,  who  chose  to  bear  him  company  on 
his  way.  "  We  arrived  at  a  house  just  at 
dusk,  the  master  of  which  gave  us  liberty 
to  tarry.  After  we  had  conveyed  our 
things  into  the  house,  he  asked  me  if  I  was 
a  trader ;  which  I  answered  in  the  affirm- 
ative. He  asked  me  if  1  found  it  to  answer  ; 
to  which  I  answered,  "  Not  so  well  as  I 
could  wish."  He  replied,  "  Probably  the 
goods  did  not  suit."  I  told  him,  "  No  one 
had  complained  of  that.  He  said  I  held 
them  too  high.  I  answered,  "  Any  one 
might  have  them  below  their  own  price." 
He  said  he  would  trade  on  these  terms ; 
which,  I  said,  I  would  cheerfully  comply 
with.  I  then  asked  him,  "If gold  tried  in 
the  fire,  yea,  that  which  was  better  than  the 
fine  gold,  wine  and  milk,  durable  riches 
and  righteousness,  without  money  and  with- 
out price,  would  not  suit  him  ?"  ''  O,  said 
he,  "  I  believe  you  are  a  minister."  I  told 
him  I  was,  and  had  a  right  to  proclaim  free 
grace  wherever  I   went.     This  laid    the 


BIOGRAPHY    OF    JOHN    GANO. 


77 


foundation  for  the  evening's  conversation  ;|  who  behaved  amiss.     I  spoke  and  told  him, 
and    I    must    acknowledge    his    kindness,  I  was  ashamed  to  see  a  soldier  so  awkward 


though  he  was  not  very  desirous  of  trading. 
after  he  discovered  who  I  wa 

Our  itinerant  continued  southward  until 
he  arrived  at  Charleston  ;  and  there,  and  in 
its  vicinity,  he  preached  to  good  acceptance. 
His  account  of  his  first  sermon  for  Mr. 
Hart,  in  Charleston,  is  as  follows  :  "  When 
I  arose  to  speak,  the  sight  of  so  briliant  an 
audience,  among  whom  were  twelve  min- 
isters, and  ono  of  whom  was  Mr.  White- 
field,  for  a  moment  brought  the  fear  of  man 
upon  me :  but  blessed  be  the  Lord,  I  was 
soon  relieved  from  this  embarrassment; 
the  thought  passed  my  mind,  I  had  none  to 
fear  and  obey  but  the  Lord." 

On  his  return  from  Charleston  to  the 
northward  he  visited  an  Island  where  he 
was  informed  there  never  had  been  but  two 
sermons  preached.  The  people  soon  col- 
lected together,  and  he  preached  to  them 
from  these  words,  "  Behold,  the  third  time  I 
am  ready  to  come  to  you,  and  I  will  not  be 
burdensome  to  you." 

When  he  arrived  at  Tar  River,  in  North 
Carolina,  he  found  that  a  report  had  gone 
forth,  that  some  of  the  principal  men  in  the 
county  had  agreed,  that  if  he  came  within 
their  reach,  they  would  apprehend  him  as 
a  spy  ;  for  by  his  name  he  was  judged  to 
be  a  Frenchman,  and  this  was  in  the  time 
of  the  French  war.  Some  of  these  people 
lived  on  the  road  he  was  to  travel  the  next 
day.  His  friends  urged  him  to  take  a  dif- 
ferent route  ;  but  he  replied  that  God  had 
so  far  conducted  him  on  his  way  in  safety, 
and  he  should  trust  him  for  the  future. 
When  he  got  near  the  place  where  the 
principal  men  who  had  threatened  him  lived, 
he  was  advised  to  go  through  it  as  secretly 
as  possible  ;  but  that  by  no  means  accorded 
with  his  views;  he  replied,  he  should  stop  and 
refresh  himself  in  the  place.  He  stopped  at 
one  of  the  most  public  houses,  and  asked 
the  landlord  if  bethought  the  people  would 
come  out  to  hear  a  sermon  on  a  week  day. 
He  informed  him  he  thought  they  would  ; 
but  observed,  that  on  the  ne.xt  Monday, 
there  was  to  be  a  general  muster  for  that 
county.  He  therefore  concluded  to  defer 
the  meeting  till  that  time,  and  requested 
the  landlord  to  inform  the  Colonel  of  the 
regiment,  (who,  he  had  learnt,  was  one  of 
those  who  had  threatened  him)  of  his 
name,  &c.,  and  desire  of  him  the  favor  of 
preaching  a  short  sermon  before  military 
duty.  The  landlord  promised  to  comply 
with  his  request.  "  On  Monday  I  had 
twenty  miles  to  ride  to  the  muster,  and  by 
10  o'clock  there  was  a  numerous  crowd  of 
men  and  women  ;  they  had  erected  a  sta^re 
in  the  woods  for  me,  and  I  preached  from 
Paul's  Christian  armor.  They  all  paid  the 
most  profound  attention,  except  one  man 


in  his  duty,  and  wondered  his  officer  could 
bear  with  him.  The  Colonel,  as  I  after- 
wards understood,  brought  him  to  order 
After  service,  I  desired  a  person  to  inform 
the  commander  that  I  wanted  to  speak  with 
him.  He  immediately  came,  and  1  told  him, 
I  hat  although  I  prolessed  loyalty  to  King 
George,  and  did  not  wish  to  infringe  upon 
the  laudable  design  of  the  day,  yet,  I 
thought,  the  King  of  kings  ought  to  be 
served  first;  and  I  presumed  what  I  had 
said  did  not  tend  to  make  them  worse  sol- 
diers, but  better  Christians.  He  complai- 
santly  thanked  me,  and  said,  if  I  could  wait, 
he  would  make  the  e.xercises  as  short  as 
possible,  and  give  an  opportunity  for  another 
sermon,  for  which  he  should  be  obliged  to 
me.  I  told  him  I  had  an  appointment  some 
miles  off  to  preach  the  next  day.  Thus 
ended  my  chastisement,  and  the  fears  of 
my  friends." 

"  Erom  hence  I  returned  by  the  way  of 
Ketockton,  on  Blue  Ridge,  where  the  in- 
habitants are  scattered.  On  my  road,  I  ob- 
served a  thunder-storm  arising,  and  rode 
speedily  for  the  first  house.  When  I  arriv- 
ed, the  man  came  running  into  the  house, 
and  seeing  me,  appeared  much  alarmed ; 
there  being  at  that  time  great  demands  for 
men  and  horses  for  Braddock's  army.  He 
said  to  me,  "  .S'tV,  are  you  a  'press-maslerT'' 
I  told  him  I  was.  "  But,"  said  he,  '  you  do 
not  take  married  men  ?"  I  told  him  surely 
I  did  ;  and  that  the  master  I  wished  him  to 
serve  was  good,  his  character  unimpeacha- 
ble, the  wages  great,  and  that  it  would  be 
for  the  benefit  of  his  wile  and  children,  if  he 
enlisted.  He  made  many  excuses,  but  I  en- 
deavored to  answer  them,  and  begged  him 
to  turn  out  a  volunteer  in  the  service  of 
Christ.  This  calmed  his  fears,  and  I  left 
him,  and  proceeded  on  my  way  to  Ketock- 
ton, where  I  spent  some  time,  and  baptized 
Mr.  Hail." 

From  Ketockton,  Mr.  Gano  proceeded 
immediately  homeward.  Soon  after  his  ar- 
rival, he  was  married  to  Sarah,  daughter 
of  John  Stites,  Esq.  Mayor  of  Elizabeth- 
town,  in  New  Jersey,  by  whom  he  had  ma- 
ny children,  most  of  whom  are  yet  living. 
Two  sons  and  two  daughters  are  j-et  in 
Kentucky,  one  son  in  Ohio,  one  daughter  is 
at  Hillsdale,  New  York,  and  his  second  son 
Stephen  is  pastor  of  the  church  in  provi- 
dence, Rhode  Island.  Mrs.  Gano  was  sis- 
ter to  Mrs.  Manning,  the  wife  of  the  Presi- 
dent, who  is  yet  living  at  Providence. 

It  was  not  long  after  Mr.  Gano  had  re- 
turned from  this  journey,  belbrc  he  was 
again  induced,  by  repeated  solicitations,  to 
set  out  on  another,  to  the  southward,  in 
which  he  was  gone  about  eiirht  months,  and 
was  liajijiy  to  find,  in  many  places,  the  fruits 


78 


BIOGRAPHY    OP    JOHN    GANG 


of  his  labors  in  his  former  visits.  Soon  af- 
ter he  returned  Irom  this  excursion,  he  was 
invited  by  an  infant  church  in  North  Caro- 
lina, which  he  had  raised  up  in  a  place  call- 
ed the  Jersey  settlement,  to  remove  and  be- 
come its  pastor.  Messengers  came  to  Mor- 
ristown,  a  distance  of  about  eight  hundred 
miles,  for  the  purpose  of  soliciting  that 
churcii  to  give  him  up.  They  at  first  refus- 
ed, but  afterwards  concluded  to  leave  the 
matter  to  his  own  choice.  He  therefore 
concluded  to  go  ;  but  at  the  same  time  in- 
formed the  Morristown  church,  it  was  not 
for  the  want  of  attachment  to  them.  The 
church  in  North  Carolina,  he  considered, 
was  wholly  destitute,  and  there  was  besides 
a  wide  field  lor  gospel  labor.  At  the  Jer- 
sej''  Settlement  he  continued  about  two 
years ;  the  church  became  large,  and  his 
labors  were  abundantly  useful  throughout 
H  wide  and  destitute  region.  But  a  war 
breaking  out  with  the  Cherokee  Indians,  he 
was  obliged  to  leave  the  country,  and  re- 
turn to  New  Jersey.  About  this  time  the 
Ibundation  for  the  first  church  in  New  York 
was  laid  by  Mr.  Miller  of  Scotch  Plains ; 
the  church  in  Philadelphia  had  also  been 
lately  deprived  of  its  pastor,  by  the  death 
of  Mr.  Jenkin  Jones.  Mr.  Gano  preached 
for  some  time  alternately  at  both  cities,  but 
about  the  time  the  cluirch  in  New  York 
was  organized,  he  went  to  live  among  them, 
and  was  chosen  its  pastor,  and  continued 
in  that  office  about  twenty-five  years,  excep- 
ting tlie  time  he  was  obliged  to  be  absent  on 
account  of  the  war.  Some  account  of  his 
ministry  here,  and  of  the  progress  of  the 
church  while  under  his  care,  may  be  found 
in  its  liistory  under  the  head  of  New  York. 

During  most  of  the  revolutionary  war, 
Mr.  Gano  was  a  chaplain  in  the  army ;  and 
by  his  counsels  and  prayers,  encouraged 
the  American  hosts  in  their  struggles  for 
freedom  from  the  dominions  of  a  foreign 
oppressive  yoke. 

On  the  return  of  peace,  he  returned  to 
his  pastoral  station,  and  began  to  collect 
the  cliurch  wliich  had  been  scattered  to  ma- 
ny dillbrent  places.  Out  of  upwards  of  two 
hundred  members,  of  which  it  consisted  at 
the  time  of  its  dispersion,  he  collected  at 
first  but  tliirty-seven  ;  hut  his  congregation 
soon  became  large,  others  of  the  scattered 
flock  came  in,  a  revival  commenced,  which 
prevailed  extensively,  and  at  one  commun- 
ion seaison,  near  Ibrty  young  persons  were 
added  to  their  number.  In  this  prosperous 
manner  tliis  successful  minister  recommen- 
ced his  labors  in  New  York,  and  every 
thing  appeared  promising  even  to  the  time 
he  projected  his  removal  to  Kentucky. — 
This  removal  was  as  unexpected  to  the 
church,  as  it  was  surprising  to  his  friends. 
His  reasons  for  it  are  thus  stated  by  himself: 
'■'  One  William  Wood,  a  Baptist  minister, 


came  from  Kentucky  and  gave  a  very  ex- 
alted character  of  the  state  of  it.  He  made 
several  encouraging  proposals  to  me  to  go 
there,  said  there  was  a  prospect  of  useful- 
ness in  the  ministry,  the  necessity  of  an  old 
experienced  minister  to  take  care  of  a  young 
church  there,  and  flattering  temporal  pros- 
pects for  the  support  of  my  family.  For 
these  reasons  I  concluded  to  remove.  Be- 
sides, I  was  considerably  in  debt,  and  saw 
no  way  of  being  released,  but  by  selling  my 
house  and  lot.  This  I  concluded  would 
clear  me,  and  enable  me  to  purchase  wa- 
gons and  horses  to  carry  me  to  Kentucky. 
I  called  a  church-meeting,  and  informed 
them  of  my  intention.  They  treated  it  as 
a  chimera,  and  thought  they  could  stop  me 
by  raising  my  salary.  They,  with  all  pos- 
sible coolness,  left  me  to  determine  for  my- 
self I  immediately  determined  to  go,  and 
desired  them  to  look  out  for  a  supply.  This 
aroused  them,  and  they  very  aflectionately 
urged  me  to  tarry.  I  told  them,  if  they  had 
desired  me  to  stay  before  I  had  put  it  out  of 
my  own  power,  I  should  then  have  given  it 
up."* 

Having  resolved  on  removing,  he  sold  his 
estate,  commenced  his  journey,  and  on  June 
17,  17S7,  landed  at  Limestone,  and  imme- 
diately repaired  to  Washington,  where  he 
tarried  a  while ;  he  then  went  to  Lexington . 
and  finally  settled  near  Frankfort,  where 
he  died  in  1S04.  in  the  7Sth  year  of  his 
age.  The  labors  of  this  aged  minister  were 
owned  of  God  for  good  in  Kentucky;  but 
there  is  reason  to  believe,  that  neither  his 
usefulness  nor  his  worldly  comforts  were  so 
great  as  he  expected.  His  changes  were 
frequent,  and  some  of  them  peculiarly  try- 
ing. The  encouraging  proposals  made  by 
Mr.  Wood,  appear  not  to  have  been  reali- 
zed. His  wife  was  first  made  a  cripple  by 
a  fall  from  a  horse,  and  soon  after  removed 
from  him  by  death.  Bymostof  the  Kentucky 
brethren  he  was  honored  and  esteemed,  and 
by  all  of  them  hie  death  was  much  larnent- 
e'd.  In  1793,  he  made  a  visit  to  North  Car- 
olina, where  he  married  for  his  second  wife 
the  widow  of  Capt.  Thomas  Bryant,  and 
daughter  of  Col.  Jonathan  Hunt,  ibrmerly 
of  New  Jersey,  one  of  his  old  neighbors  and 
unchanging  friends.  In  her  he  found  an 
amiable  help-meet  for  his  declining  years. 
She  had  been  baptized  by  his  son  Stephen 
three  years  before,  that  is  in  1790,  when 
they  visited  North  Carolina  together.  She 
stillsurviveshim,  and  resides  at  his  late  dwel- 
ling, Near  Frankfort,  Kentucky.  While  he 
was  waiting  for  this  new  companion  to  ar- 
rainge  her  affairs  for  a  removal,  he  visited 
Charleston,  South  Carolina,  and  also  as  far 
northward  as  his  son  Stephen's  in  Provi- 
dence. 


This  wirli  Die  preceeding  extracts,  is  made  from  Ga- 

no's  Lite,  a  l^iiio.  volume  of  150  pages. 


BIOGRAPHY    OF    JOHN    GANG. 


Mr.  Gano,  though  somewhat  impaired 
by  age,  was  still  actively  engaged  in  his 
Master's  service  ;  but  in  1798,  he  had  the 
misfortune  to  fall  from  a  horse,  and  fractured 
his  shoulder-blade,  which  deprived  him  of 
the  use  of  one  of  his  arms  tor  some  time. 
As  he  was  recovering  from  this  affliction, 
he  was  very  suddenly  seized  in  his  bed  with 
a  paralytic  shock,  which  rendered  him  al- 
most speechless  for  nearly  a  year.  From 
this  shock  he  never  fully  recovered  ;  but  his 
speech  was  restored,  and  he  had  the  use  of 
his  limbs  so  far,  that  he  was  able  to  be  car- 
ried out  to  meetings,  and  preached  frequent- 
ly, especially  in  the  time  of  the  great  revi- 
val, in  an  astonishing  manner.  While  the 
Arian  affair  mentioned  in  the  history  of  the 
Elkhorn  Association,  was  agitating  the 
minds  of  many  of  the  Kentucky  brethren, 
this  able  advocate  for  gospel  truth  was  car- 
ried to  Lexington,  assisted  into  the  pulpit, 
where  he  preached  a  masterly  discourse  in 
defence  of  the  proper  Deity  of  the  Saviour, 
which  was  thought  to  have  had  a  consider- 
able influence  in  checking  the  prevalence 
of  that  erroneous  system,  which  many 
were  previously  enclined  to  embrace. 

We  shall  now  take  a  review  of  the  history 
of  this  distinguished  man,  and  exhibit  some 
of  those  peculiar  traits  in  his  character, 
which  qualified  him  for  such  abundant  use- 
fulness, and  rendered  him  so  famous 
amongst  the  American  Baptists.  Mr.  Ga 
no  was  peculiarly  qualified  for  an  itinerant 
preacher.  He  possessed,  to  a  singular  de 
gree,  the  wisdom,  of  the  serpent,  with  the 
harmlessness  of  the  dove.  He  had  a  saga 
city  and  quickness  of  perception,  which  but 
few  men  possess ;  he  had  also  a  happy  fa- 
cility in  improving  every  passing  occurrence 
to  some  useful  purpose.  He  could  abash 
and  confound  the  opposer,  without  exciting 
his  resentment ;  and  administer  reproof  and 
instruction  where  others  would  be  embar- 
rassed or  silent.  His  memory  was  reten- 
tive ;  his  judgment  was  good  ;  his  wit  was 
sprightly,  and  always  at  command ;  his 
zeal  was  ardent ;  but  well  regulated  ;  his 
courage  undaunted  ;  his  knowledge  of  men 
was  extensive  :  and  to  all  these  accomplish- 
ments were  added  a  heart  glowing  with 
love  to  God  and  men,  and  a  character  fair 
and  unimpeachable. 

It  is  said  that  Hervey's  servant  declared 
his  master  could  make  a  sermon  out  of  a 
pair  of  tongs ;  and  probably  not  much  in- 
ferior to  his,  were  the  inventive  powers  of 
Gano.  He  did  not,  however,  descend  to 
tlie  absurd  custom  adopted  by  some,  of 
choosing  adverbs  and  prepositions  for  his 
texts  ;  but  he  had  a  happy  talent  of  select- 
ting  passages  of  Scripture  descriptive  of 
peculiar  circumstances  and  passing  events. 
We  have  a  specimen  of  tliis  in  his  preach- 
ing on  the  igland  in  South  Carolina.     His 


frends  relate  many  instances  of  the  same 
kmd,  a  few  only  of  which  Ave  shall  notice. 
In  one  of  his  journies  at  the  southward,  he 
travelled  in  company  with  a  young  preach- 
er, who  has  since  become  an  eminent  char- 
acter in  that  region.  They  took  ditferent 
routes  in  the  day,  but  were  to  meet  in  the 
evening,  and  M.  Gano  was  to  preach.  Tiie 
meeting  was  at  a  private  house,  and  he 
did  not  arrive  at  the  place  until  late.  The 
young  man  with  reluctance  began  the  meet- 
ing, and  was  in  prayer  when  he  came  h\. 
He  entered  the  assembly  without  being 
discovered,  and  took  his  place  among  the 
hearers ;  and  just  as  it  was  time  to  com- 
mence the  sermon,  he  arose  and  said  wilJi 
emphasis,  / am  come  I  Then  with  a  com- 
mon tone,  "  I  am  come,  that  they  might 
have  life,  and  that  they  might  have  it  more 
abundantly,"  John  x,  10,  and  immediately 
proceeded  on  his  discourse. 

In  going  down  the  Ohio  river,  on  his  re- 
moval to  Kentucky,  he  and  his  companions 
met  with  much  trouble  on  their  passage ; 
one  of  his  boats  was  overset,  and  some 
valuable  things  were  lost.  Soon  after  they 
landed  in  Kentucky,  he  preached  from 
these  words  ,"  So  they  all  got  safe  to  land." 
While  in  the  army,  he  was  informed  by 
the  General  on  Saturday  that  they  shoukl 
march  the  next  Monday,  but  was  requested 
not  to  mention  the  matter  until  after  ser- 
mon the  next  day.  This  circumstance 
suggested  to  his  mind  these  words,  "  Being 
ready  to  depart  on  the  morrow,"  from  which 
he  preached,  and  as  soon  as  he  had  done, 
the  orders  were  given. 

The  funeral  of  Gen.  Mc  Dougal,  a  fa- 
mous character  in  New  York,  was  appoint- 
ed on  a  Lord's  day  at  so  early  an  hour,  that 
there  was  but  little  time  for  the  afternoon 
service.  The  people  generally,  out  of  re- 
spect to  their  illustrious  citizen,  were  pre- 
paring to  attend  his  funaral.  Some  con- 
gregations did  not  meet,  but  Mr.  Gano's 
did ;  and  he  addressed  them  hastily  irom 
these  words,  "  Brethren  the  time  is  short." 
Having  respect  to  the  General'.s  death,  he 
from  this  short  passage,  preached  a  short 
but  well  adapted  discourse,  and  dismissed 
the  assembly  soon  enough  to  join  the  pro- 
cession. 

He  had  an  art  peculiar  to  himself  of  ac- 
comodating such  passages  to  particular 
events.  His  inventive  powers  were  ade- 
quate to  forming  proflitable  discourses  from 
almost  any  passage  of  Scripture  at  tlie 
shortest  notice,  and  through  llie  whole  of 
his  ministry,  he  frequently  indulged  this  in- 
imitable faculty.  The  first  sermon  he 
preached  after  his  son  Stephen  visited  him 
in  Kentucky,  was  from  these  words,  "  1  am 
glad  of  the  coining  of  Slenhanas,  &c." 

Mr.  Gano  Avas  pcr.^onally  known  almost 
throuirhout  the  United  Stales;  and  a  inul- 


80 


BIOGRAPHY    OP    JOHN    GANO. 


titude  of  anecdotes  are  told  respecting 
him,  a  few  only  of  which  we  shall  be  able 
to  record. 

In  one  of  his  journies  at  the  Southward, 
he  called  at  a  house  and  asked  for  some 
corn  for  his  horse,  which  tlie  landlord  or- 
dered his  little  son  to  carry.  He  then  in- 
quired if  he  was  not  a  minister,  and  being 
answered  in  the  affirmative,  replied,  "  I 
have  a  child  I  want  to  get  baptized ;  I 
have  been  waiting  a  long  time  for  a  priest 
to  come  along,  and  shall  now  have  it  done." 
Mr.  Gano  gave  him  to  understand  that  any 
service  he  could  aflbrd  him,  should  be 
cheerfully  granted.  The  bo}^  stood  staring 
at  the  priest,  and  neglected  his  errand. 
Mr.  Gano  mentioned  his  horse  again. — 
"You  son  of  a  b — h,"  said  the  father, 
'•  why  don't  you  feed  that  horse,  as  I  told 
you."  The  boy  then  did  as  he  was  bid, 
and  his  father  began  again  to  talk  about 
his  child.  "  What,"  said  Mr.  Gano,  "do 
you  mean  to  call  it  ?  That  boy,  1  perceive 
is  named.  Son  of  a  b — A."  After  this  sin- 
gular rebuke,  nothing  more  was  said  about 
the  christening  of  die  child. 

After  preaching  once  in  Virginia,  in  a 

f)lace  notoriously  wicked,  two  young  fel- 
ows,  supposing  he  had  leveled  his  censure 
against  them,  came  up  and  dared  him  to 
fight.  "  That  is  not  the  way,"  said  he, 
"  that  I  defend  my  sentiments  ;  but  if  you 
choose  it,  I  will  fight  you,  either  both  at 
once,  or  one  after  the  other  ;  but  as  1  have 
to  preach  again  very  soon,  I  shall  wish  to 
put  it  off  till  after  the  meeting  ;"  to  which 
they  agreed.  As  soon  as  the  meeting  was 
closed,  he  called  the  presumptuous  youths 
forward  and  told  them  he  was  now  ready 
to  fight  them.  The  eyes  of  all  were  fasten- 
ed upon  them ;  yet  notwithstanding,  they 
had  the  hardihood  to  present  themselves 
for  the  combat.  "  If,"  said  he,  "  I  must 
fight  you  I  shall  choose  to  do  it  in  some  more 
retired  place,  and  not  before  all  these  peo- 
ple." With  that  he  walked  off,  and  bid  the 
young  men  followhim.  He  then  commenced 
the  attack  in  the  following  manner :  "Young 
gentleman  you  ought  to  be  ashamed  of 
your  conduct.  What  reason  have  you  to 
suppose  that  I  had  a  particular  refference 
to  you  ?  I  am  an  entire  stranger  here,  and 
know  not  the  names  nor  characters  of  any. 
You  have  proved  by  your  conduct  that  you 
are  guilty  of  the  vices  I  have  censured; 
and  if  you  feel  so  much  disturbed  at  my  re- 
prooll's,  how  will  you  stand  before  the'  bar 
of  God?"  "I  beg  your  pardon  says  one  ; 
"  I  beg  your  pardon  said  the  other  ;  "  I  am 
sorry."  If  you  are  beat,  gentleman,  we 
will  go  back ;  and  tlius  ended  the  battle. 
While  in  the  army,  Mr.  Gano  had  fre- 
quent opportunities  of  administering  re- 
proof in  his  skilful  and  forcible  manner. 
One  morninig,  as  he  was   going  to  pray 


with  the  regiment,  he  passed  by  a  group  of 
officers,  one  of  whom,  (who  had  his  back 
towards  him)  was  uttering  profane  expres- 
sions in  a  most  rapid  manner.  The  offi- 
cers, one  after  another,  gave  him  the  usual 
salutation,  "  good  morning,  Doctor,"*  said 
the  swearing  Lieutenant. — "  Good  morn- 
ing. Sir,"  replied  the  chaplain  ;  "you  pray 
early  this  morning."  "  I  beg  your  pardon, 
Sir."  "  O,  I  cannot  pardon  you  ;  you  must 
carry  your  case  to  your  God."  One  day 
he  was  standing  near  some  soldiers  who 
were  disputing  whose  turn  it  was  to  cut 
some  wood  for  the  fire,  one  profanely  said 
he  would  be  d — d  if  he  would  cut  it.  But 
he  was  soon  after  convinced  that  the  task 
belonged  to  him,  and  took  up  the  axe  to 
perform  it.  Before  he  commenced,  Mr. 
Gano  stepped  up  to  him,  and  said,  "  Give 
me  the  axe."  "  O  no,"  replied  the  soldier, 
"the  chaplain  shan't  cut  wood."  "Yes," 
said  he,  "I  must."  "But  why?"  said  the 
soldier.     "  The  reason  is,  I  just  heard  you 

say  that  you  would  be  d d  if  you  would 

cut  it ;  and  I  had  rather  take  the  labor  off 
your  hands,  than  that  you  should  be  made 
miserable  Ibrever." 

While  this  singular  man  resided  in  New 
York  he  was  introduced  to  a  young  lady, 

as  the  only  daughter  of  Esquire  W , 

"  Ah,"  replied  he,  "  and  I  can  tell  a  good 
match  for  her,  and  he  is  an  only  Son." — 
The  young  lady  understood  his  meaning : 
she  was  not  long  after,  united  to  this  Son, 
and  has  for  about  forty  years,  been  an  or- 
nament to  his  cause. 

In  one  of  his  journies,  he  was  informed 
that  there  had  been  a  revival  of  religion  in 
a  certain  place,  which  lay  on  his  route. 
He  arrived  there  in  the  night,  and  .called 
at  a  house,  of  which  he  had  no  previous 
knowledge.  A  woman  came  to  the  door, 
whom  he  addressed  as  follows:  "I  have 
understood,  madam,  that  my  Father  has 
some  children  in  this  place ;  I  wish  to  in- 
quire where  they  live,  that  I  may  find 
lodgings  to-night."  "  I  hope,"  replied  the 
woman,  "  I  am  one  of  your  Father's  chil- 
dren ;  come  in,  dear  Sir  and  lodge  here." 

The  following  summary  view  of  the 
character  of  our  venerable  Sire,  was  drawn 
in  concsequence  of  a  particular  request,  by 
Dr.  Richard  Furnam,  of  Charleston,  South 
Carolina,  who  was  personally  acquainted 
with  him  in  different  stages  of  his  life. 

"  The  late  Rev.  John  Gano  will  be  long 
remembered  with  affection  and  respect  in 
the  United  States  of  America.  Here  was 
his  character  formed ;  and  here  as  on  a 
conspicuous  theatre,  were  the  actions  of  his 
amiable,  pious  and  useful  life  exhibited. 

"  He  was,  in  person,  below  the  middle 
stature ;  and   when   young,    of  a  slender 

■  The  officers  generally  coi;jplinioiitcJ  Mr.  Gimo  with 
this  title. 


BIOGRAPHY     OF    JOHN     GANG, 


81 


form  ;  hut  of  a  firm  vigourous  constitution, 
well  fitted  for  performing  active  services 
with  ease,  and  for  suffering  labors  and 
privations  with  constancy.  In  the  more 
advanced  stages  of  life  his  body  tended  to 
corpulency ;  but  not  to  such  a  degree  as  to 
burden  or  render  him  inactive.  His  pres- 
ence was  manly,  open  and  engaging.  His 
voice  strong  and  commanding,  yet  agree- 
able, and  capable  of  all  those  inflections, 
which  are  suited  to  express  either  the 
strong  or  tender  emotions  of  an  inteligent, 
feeUing  mind.  In  mental  endowments  and 
acquired  abilities  he  appeared  highly  re- 
spectable :  with  clear  conception  and  pene- 
trating discernment,  he  formed,  readily,  a 
correct  judgm.ent  of  men  and  things.  His 
acquaintance  with  the  learned  languages 
and  science,  did  not  commence  till  he  ar- 
rived at  manhood,  and  was  obtained  chiefly 
by  private  instruction,  but  under  the  di- 
rection of  a  clerical  gentleman,  well  quali- 
fied for  the  office.  To  the  refinements  of 
learning  he  did  not  aspire ;  his  chief  ob- 
ject was  such  a  competent  acquaintance 
with  its  principles,  as  would  enable  him  to 
apply  them  with  advantage  to  purposes  of 
general  usefulness  in  religion,  and  to  the 
most  important  interests  of  society  ;  and  to 
this  he  attained. 

"  His  mind  was  formed  for  social  inter- 
course, and  for  friendship.  Such  was  his 
unaffected  humility,  candor,  and  good  will 
to  men,  that  few,  if  any,  have  enjoyed  more 
satisfaction  in  the  company  of  his  friends, 
or  have,  in  return,  afforded  them,  by  their 
conversation,  a  higher  degree  of  pleasure 
and  moral  improvement. 

"  His  passions  Avere  strong,  and  his  sen- 
sibility could  be  easily  excited ;  but  so 
chastened  and  regulated  were  they  by  the 
meekness  of  wisdom,  that  he  preserved 
great  composure  of  spirit,  and  command  of 
his  words  and  actions,  even  in  times  of  tri- 
al and  provocation,  when  many,  who  might 
justly  rank  with  the  wise  and  good  would 
be  thrown  into  a  state  of  purturbation,  and 
hurried  into  extravagance. 

"As  a  minister  of  Christ,  he  shone  like 
a  star  of  the  first  magnitude  in  the  Ameri- 
can churches,  and  moved  in  a  widely  ex- 
tended field  of  action.  For  this  office  God 
had  endowed  him  with  a  large  portion  of 
grace,  and  with  excellent  gifts.  He  be- 
lieved, and  therefore  spake."  Having  dis- 
cerned the  excellence  of  gospel  truths,  and 
the  importance  of  eternal  realities,  he  felt 
their  power  on  his  own  soul,  and  accor- 
dingly he  inculcated  and  urged  them  on 
the  minds  of  In's  hearers  with  persuasive 
eloquence  and  force.  He  was  not  deficient 
in  doctrinal  discussion,  or  what  rhetoricians 
style  the  demonstrative  character  of  a  dis-l 
course  ;  but  he  excelled  in  the  pathetic,  in 
pungent,  forcible  addresses  to  the  heart  and  i 
Vol.  1.— K. 


conscience.  The  careless  and  irreverent 
were  suddenly  arrested  and  stood  awed  be- 
fore him  ;  and  the  insensible  were  made  to 
feel,  while  he  asserted  and  maintained  the 
honor  of  his  Cod,  explained  the  meaning  of 
the  divine  law,  shewingits  purity  and  justice; 
exposed  the  sinner's  guilt;  proved  him  to 
be  miserable,  ruined  and  inexcusable,  and 
called  him  to  unfeigned,  immediate  repent- 
ance. But  he  was  not  less  a  son  of  con- 
solation to  the  mourning  sinner,  who  la- 
mented his  offences  committed  against 
God,  who  felt  the  plague  of  a  corrupt  heart, 
and  longed  for  salvation  ;  nor  did  he  fail  to 
speak  a  word  of  direction,  support  and  com- 
fort, in  due  season,  to  the  tried  tempted  be- 
liever. He  knew  how  to  publish  the  glad 
tidings  of  salvation  in  the  redeemer's  Name, 
for  the  consolation  of  all  who  believe  in 
him,  or  had  discovered  their  need  of  his 
mediation  and  grace  ;  and  to  him  this  was 
a  delghtlul  employment.  Success  attend- 
ed his  ministrations,  and  many  owned  him 
for  their  father  in  the  gospel. 

"  The  doctrines  he  embraced  were  those 
which  are  cantained  in  the  Baptist  confes- 
sion of  faith,  and  are  commonly  styled  cal- 
vinistic.  But  he  Avas  of  a  liberal  mind,  and 
esteemed  pious  men  of  every  denomination. 
While  he  maintained  with  consistent  firm- 
ness, the  doctrines  which  he  believed  to  be 
the  truths  of  God,  he  was  modest  in  the 
judgment  which  he  formed  of  his  own  opin- 
ion, and  careful  to  avoid  giving  offence,  or 
grieving  any  good  man,  who  diflfered  from 
him  in  sentiment.  Hence,  he  was  cordial- 
ly esteemed  and  honored  by  the  wise  and 
good  of  all  denominations.* 

"  His  attachment  to  his  country  as  a  cit- 
izen, was  unshaken  in  the  times  which 
tried  men's  souls  ;  and  as  a  chaplain  in  the 
army,  for  a  term  of  years,  while  excluded 
from  his  church  and  home,  he  rendered  it 
essential  service.  Preserving  his  moral 
dignity  with  the  purity  which  becomes  a 
gospel  minister,  he  commanded  respect  from 
the  officers ;  and  by  his  condescension  and 
kindness,  won  the  affections  of  the  soldiers, 
inspiring  them  by  his  example,  with  his 
own  courage  snd  firmness,  while  toiling 
with  them  through  military  scenes  of  hard- 
ship, and  danger. 

"  He  hved  to  a  good  old  age  ;  served  his 
generation  according  to  the  will  of  God ; 
saw  his  posterity  multiplying  around  him  ; 
his  country  independent,  free  and  happy ; 
the  church  of  Christ,  for  which  he  felt  and 


An  honorable  testimony  was  borne  to  liis  ministerial 
abilities  and  service,  by  a  respectable  clergyman  of  the 
Episcopal  church,  who  had  made  extensive  observations 
on  public  characters.  After  ffoint;  to  hear  him.  perhaps 
at  ditferent  limes,  while  he  was  employed  in  the  regular 
course  of  service  in  his  own  church,  in  the  city  of  New 
York,  this  elerjiyman  noted  in  his  journal.  "  that  he 
tliought  Mr.  (Jano  pejssossed  the  best  pulpit  taJents  ofany 
man  tie  ever  heard."  Tliis  anecdote  was  received  from 
the  Rev.  Dr.  Bowen.  of  New  York,  whose  father  was 
the  clergymen  referred  to.— X>r.  Purtrian's  Letter. 


82 


BIOGRAPHY    OB'    LEWIS    LUNSFORD 


labored,  advancing  ;  and  thus  he  closed  his 
eyes  in  peace ;  his  heart  expanding  with 
the  subhme  hope  of  immortality  and  heaven- 
ly bliss. 

"  Like  John,  the  harbinger  of  our  Re- 
deemer, 'he  was  a  burning  and  a  shining 
light,  and  many  rejoiced  in  his  light.'  Re- 
sembling the  sun,  he  arose  in  the  church 
with  morning  brightness,  advanced  regular- 
ly to  his  station  of  meridian  splendor,  and 
then  gently  declined  with  mild  effulgence, 
till  he  disappeared,  without  a  cloud  to  in- 
tercept his  rays,  or  obscure  his  glory." — 
Benedict. 


BIOGRAPHY 


LEWIS    LUNSFORD. 

We  now  come  to  the  man,  (says  Mr. 
Semple,  in  his  biography)vvho,  in  point  of 
talents  as  a  preacher,  was  never  excelled  in 
Virginia ;  and  by  many  it  is  doubted  wheth- 
er he  ever  had  a  superior  any  where  else. 

Mr.  Lunsford  was  born  in  Stafford  coun- 
ty, Virginia,  of  indigent  parents.  He  re- 
ceived a  very  slender  education  indeed ; 
nor  had  he  the  means  to  enlarge  it.  The 
God  of  nature  furnished  him  with  powers 
to  surmount  all  obstacles.  To  obviate  the 
want  of  education,  he  used,  after  working 
all  day,  to  read  till  late  at  night,  by  fire 
light.  At  an  early  stage  of  his  life,  while 
attending  the  ministry  of  William  Fristoe 
he  was  happily  arrested  by  divine  mercy. 
Mr.  Fristoe  baptized  him  when  a  boy,  and 
he  immediately,  both  in  private  and  public, 
began  to  stand  up  as  an  advocate  for  the 
gospel.  His  talents,  at  this  tender  age 
commanded  attention,  and  procured  him 
the  flattering  appellation  of  The  Wonder- 
ful Boy.  After  moving  in  a  more  confined 
circle  for  some  few  years,  he  began  to  en- 
large his  borders.  About  1774,  Divine 
Providence  directed  his  attention  to  the  low- 
er counties  in  the  Northern  Neck.  Wher- 
ever he  placed  his  foot  as  a  preacher,  there 
attended  a  blessing.  Believers  were  added 
to  the  church,  through  his  instrumentality, 
in  most  of  the  neighborhoods  of  these  lower 
counties.  His  preaching  made  a  great 
noise,  not  only  for  its  ingenuity,  but  for  its 
novelty.  Here,  as  in  most  other  places 
where  the  Baptists  preached,  the  people 
cried  out  that  some  new  doctrine  was  start- 
ed ;  that  the  church  was  in  danger.  Mr. 
Lunsford  was  accounted  worthy  to  share  a 
part  of  this  opposition.  A  clergyman  ap- 
pointed a  set  day  to  preach  against  the  An- 
abaptists. Crowds  attended  to  hear  him. 
He  told  stories  of  John  of  Leyden,  and  of 


Cromwell's  round-heads  ;  but  he  could  not 
by  such  tales  stop  the  gospel  current,  now 
swelling  to  a  torrent.  When  Mr.  Lunsford 
preached  again  in  the  same  parts,  they  at- 
tacked him  by  more  weighty  arguments. 
A  constable  was  sent  with  a  warrant  to  ar- 
rest him.  The  constable,  Avith  more  polite- 
ness than  was  usual  then  on  such  occasions, 
waited  until  Mr.  Lunsford  had  preached. 
His  fascinating  powers  palsied  the  consta- 
ble's hand.  He  would  not,  he  said,  serve  a 
warrant  on  so  good  a  man.  Another  man 
took  it,  and  went,  tremblingly,  and  served  it. 
Mr.  Lunsford  attended  the  summons,  and 
appeared  before  a  magistrate.  He  was 
held  in  recognizance  to  appear  at  Court. — 
The  Court  determined  that  Mr.  Lunsford 
had  been  guilty  of  a  breach  of  good  beha- 
viour; and  that  he  must  give  security,  or 
go  to  prison.  He  was  advised  to  give  se- 
curity, under  ihe  expectation  of  obtaining 
hcence  to  preach.  He  tried,  but  could  not. 
He  often  regretted  that  he  had  taken  this 
step ;  and  was  sorry  he  had  not  gone  to  pris- 
on.    This  took  place  in  Richmond  County. 

After  the  repeal  of  the  law  for  establish- 
ing one  sect  to  the  exclusion  of  the  rest,  a 
banditti  attended  Mr.  Lunsford's  meeting 
with  sticks  and  staves,  to  attact  him.  Just 
as  he  was  about  to  begin  to  preach  they 
approached  him  for  the  attact.  His  irreli- 
gious friends,  contrary  to  his  wish,  drew 
stakes  out  of  the  fence  to  defend  him.  This 
produced  great  uproar  and  some  skermish- 
es.  Mr.  Lunsford  retired  to  a  neighboring 
house,  and  shut  himself  up.  His  persecu- 
tors, however,  pursued  him,  but  were  not 
hardy  enovigh  to  break  in  upon  him.  One 
of.them  desired  to  have  the  privilege  of  con- 
versing with  him,  with  a  view  of  convincing 
him.  He  was  let  in,  and  did  converse;  but 
when  he  came  out,  he  wore  a  new  face.  Hia 
party  asked  him  the  result.  "  You  had  bet- 
ter convers  with  him  yourselves,"  said  he. 

It  was  not  until  January,  1778,  that  Mr. 
Lunsford  became  a  settled  preacher,  and 
took  care  of  Moratico  church,  which  was 
constituted  at  that  time.  He  held  it  as  an 
opinion,  that  imposition  of  hands  by  a  pres- 
bytery was  not  necessary  to  ordination ; 
but  that  the  call  of  a  church  was  sufficient. 
It  was  in  this  way  he  took  the  care  of  Mo- 
ratico church.  He  never  would  submit  to 
be  ordained  by  the  imposition  of  hands ; 
although  the  refusal  produced  no  small  dis- 
content among  the  Baptists  in  Virginia. 

In  1779,  he  married  his  first  wife ;  and 
became  a  resident  of  Northumberland. — 
From  the  time  he  settled  in  the  Northern 
Neck,  and  indeed  from  the  time  he  began 
to  preach  there,  he  gradually  increased  in 
favor  with  the  people.  It  is  hardly  proba- 
ble that  any  man  ever  was  more  beloved 
by  a  people  when  living,  or  more  lamented 
when  dead.     He  had  two  remarkable  revi- 


BIOGRAPHY    OF    LEWIS    LUNSFORD, 


83 


vals  of  religion  in  the  bounds  of  his  church. 
The  one,  about  the  time  of  the  constitution 
of  his  church,  and  the  other  commenced  in 
the  year  1788,  and  had  scarcely  subsided  at 
his  death  in  1793.  During  these  revivals, 
he  was  uncommonly  lively  and  engaged. 
He  preached  almost  incessantly ;  and  by 
his  acquaintances,  after  the  last  revival,  it 
was  thought  he  made  a  rapid  advance  in 
the  improvement  of  his  talents,  both  in  wis- 
dom and  warmth ;  especially,  the  latter, 
from  which  he  never  receded  during  his 
residence  on  eartli.  Certain  it  is,  that  du- 
ring several  of  the  last  years  of  his  life,  he 
was  more  caressed,  and  his  preaching  more 
valued,  than  any  other  man's  that  ever  re- 
sided in  Virginia.  Lunsford  was  a  sure 
preacher,  aeldom  failed  to  rise  pretty  high. 
In  his  best  strains,  he  was  more  like 
an  angel  than  a  man.  His  countenance, 
lighted  up  by  an  inward  flame,  seemed  to 
shed  beams  of  light  wherever  he  turned. 
His  voice,  always  harmonious,  now  seemed 
to  be  tuned  by  descendeng  seraphs.  His 
style  and  his  manner  was  so  sublime  and  so 
energetic,  that  he  seemed  indeed  like  an 
ambassador  of  the  skies,  sent  down  to  com- 
mand all  men  every  where  to  repent.  He 
"was  truly  a  messenger  of  peace  ;  and  by 
him  the  tidings  of  peace  were  coramunica- 
led  to  multitudes.  So  highly  was  he  es- 
timated among  his  own  people,  that  there 
were  but  few  preachers  that  visited  them, 
to  whom  they  would  willingly  listen,  even 
for  once,  in  preference  to  their  beloved  pas- 
tor. In  argument.  Mr.  Lunsford  was  some- 
what satyrical ;  and  by  this  means,  some- 
times gave  offence  to  those  who  did  not 
know  him  well.  It  was,  however,  perfectly 
clear,  that  he  did  not  design  to  sport  with 
the  feelings  of  any.  For  it  is  not  likely  that 
any  man  of  his  popularity  ever  had  fewer 
permanent  enemies.  He  was  very  fond  of 
reading,  and  retained  what  he  read  so  cor- 
rectly, that  few  men  could  make  more  ex- 
tensive quotations  than  Mr.  Lunsford.  For 
his  own  advantage,  he  had  procured  and 
read  some  distinguished  treatise  on  medi- 
cine. And  so  capacious  were  his  faculties 
that  with  his  small  opportunities  in  this  pro- 
fessional study,  he  actually  became  so  skil- 
ful in  the  administration  of  physic,  that  he 
was  often  called  on  to  attend  patients  at  a 
considerable  distance.  To  all  such  appli- 
cants, he  not  only  rendered  his  services 
gratis,  but  often  furnished  them  with  medi- 
cine. He  had  the  care  of  a  large  and  opu- 
iant  church,  of  whom  some  were  very  liber- 
al in  their  contributions  but  by  a  greater 
part  of  them  he  was  too  much  neglected. 
For  the  want  of  their  support  and  of  his 
own  attention  to  seculiar  affairs,  (through 
his  ministry,)  he  was  but  in  narrow  circum- 
stances. Yet,  he  lived  well,  and  rendered 
to  every  man  his  just  dues.     But  now,  pain- 


ful as  the  task  is,  we  must  add,  that  this 
great,  this  good,  this  almost  inimitable  man 
died,  when  only  about  forty  years  of  age. 
He  lived  in  a  sickly  climate,  and  had  fre- 
quent billions  attacts.  These  were  some- 
times very  severe.  For  two  or  three  years 
before  his  death,  he  labored  under  repeated 
indispositions,  even  when  travelling  about. 
His  manly  soul  would  never  permit  him  to 
shrink  from  the  work  so  long  as  he  had 
strength  to  lift  up  his  voice.  Sometimes,  af- 
ter going  to  bed  as  being  too  ill  to  preach, 
prompted  by  his  seraphic  spirit,  he  would 
rise  again,  after  some  other  person  had 
preached,  and  deal  out  the  bread  of  life  to 
the  hungry  sons  and  daughters  of  Zion. 

He  was  a  shepherd  indeed.  The  Dover 
Association,  for  the  year  1793,  was  holden 
at  Glebe  Landing  meeting  house  in  Mid- 
dlesex county,  not  more  than  fifteen  or  eigh- 
teen miles  from  his  house.  Although  just 
rising  from  a  bilious  attact,  he  would  not 
stay  from  a  place  Avhere  his  heart  delight- 
ed to  be,  and  where  he  had  the  best  ground 
to  believe  that  he  could  do  good.  He  went 
and  appeared  so  much  better,  that  he  made 
extensive  appointments  to  preach  in  the 
lower  parts  of  Virginia.  He  was  chosen 
to  preach  on  Sunday,  and  he  did  preach  in- 
deed. On  Tuesday  he  came  up  to  King 
and  Q,ueen  county,  and  preached  at  Bru- 
ington  meeting  house,  from  these  words : 
Therefore^  let  us  not  sleep  as  do  others,  but 
let  us  watch  and  be  sober.  It  was  an  awa- 
kening discourse,  worthy  of  this  masterly 
workman.  On  that  day  he  took  cold  and 
grew  worse.  He,  however,  preached  his 
last  sermon  the  next  day  evening ;  observ- 
ing when  he  began,  "  It  may  be  improper 
for  me  to  attempt  to  preach  at  this  time; 
but  as  long  as  I  have  any  strength  remain- 
ing, I  wish  to  preach  the  gospel  of  Christ  ; 
and  I  will  very  gladly  spend  and  be  spent 
for  you."  He  then  preached  his  last  ser- 
mon, from,  "  Therefore,  being  justified,  by 
faith,  we  have  peace  with  God,  through  our 
Lord  Jesus  Christ.  He  continued  to  grow 
worse  until,  having  arrived  at  Mr.  Gregory's, 
in  Essex,  he  took  his  bed,  from  whence  he 
was  carried  to  his  grave.  In  his  sickness 
he  was  remarkably  silent,  having  very  little 
to  say,  which  he  could  avoid.  He  was  fond 
of  joining  in  prayer,  and  sometimes  exerted 
his  now  relaxed  mind,  in  making  remarks 
worthy  of  such  a  man.  He  expressed  some 
anxiety  at  the  thought  of  leaving  his  help- 
less family ;  hut  appeared  quite  resigned 
for  the  will  of  heaven  to  take  place.  On 
the  26h  of  October,  1793,  he  fell  asleep  in 
the  arms  of  Jesus,  aged  about  forty  years. 
Rev.  Henry  Toler  preached  two  funer- 
al sermons  for  him.  One  at  the  place 
of  his  death,  another  at  Mr.  Lunsford's 
meeting  house,  in  Lancaster  county,  called 
Kilmarnock.      These    two    sermons    were 


84 


BIOGRAPHY    OF    SAMUEL    STILLMAN, 


printed  in  a  pamphlet ;  and  annexed  to 
them,  were  two  handsome  elegies,  written 
by  ladies  of  his  church.  Another  was  writ- 
ten bji-  Rev.  A.  Broaddus,  which  wa.?  much 
admired.  It  seemed  to  be  a  mistery  to  ma- 
ny, why  God  should  have  called  home  so 
great,  so  useful  a  man,  in  the  bloom  of  life. 
Those  who  thought  proper  to  offer  reasons 
or  conjectures  for  explaining  the  ways  of 
Providence,  seemed  generally  to  agree  that 
Mr.  Lunsford's  popularity  as  a  preacher 
had  risen  too  high.  The  people  wherever 
he  was,  or  where  he  was  expected,  seemed 
to  have  lost  all  relish  for  any  other  man's 
preaching:  that.  God,  knowing  the  capa 
city  of  most  of  his  servants,  was  unwilling 
that  the  lesser  lights  should  be  so  much 
swallowed  up  by  the  greater.  Perhaps  the 
better  way  is  to  form  no  conjecture  about 
it ;  but  rest  persuaded,  that  the  ways  of  God 
are  always  wise,  however  unaccountable  to 
man. 

He  was  twice  married.  He  had  by  his 
first  wife  one  surviving  child.  By  his  sec- 
ond wife  he  left  three  children. — Benedict. 


BIOGRAPHY 

OF 

SAMUEL    STILLMAN,    D.    D. 


The  following  account  of  that  eminent 
servant  of  God  Dr.  Stillman,  is  prefixed  to 
a  volume  of  his  sermons,  published  after 
his  death.  The  substance  of  it  was  writ- 
ten by  his  son  in  lavy.  Rev.  Mr.  Gray,  of 
Roxbury,  adjoining  Boston,  and  a  part  by 
Dr.  Baldwin.  The  description  of  his  doc- 
trinal sentiments  was  drawn  by  one  of  his 
Church. 

Samuel  Stillman,  d.  d.  was  born  in  the 
city  of  Philadelphia,  of  parents  respectable 
for  their  virtues,  and  of  the  religions  per- 
suasion of  Particular  Baptists.  At  the  age 
of  eleven  years  he  was  removed  with  them 
to  Charleston,  South-Carolina,  and  there 
received  the  rudiments  of  his  education,  at 
an  academy  under  a  Mr.  Rind.  His  im- 
provements there  were  such  as  presaged 
his  future  worth  ;  and  he  gave  early  indi- 
cations of  a  mind  seriously  impressed  with 
a  sense  of  religious  truth.  In  one  of  his 
manuscripts  we  find  some  account  of  very 
early  religious  impressions  being  made  up- 
on his  mind.  These,  however,  he  observes, 
were  generally  of  short  continuance,  until 
more  effectually  awakened  by  a  sermon  de- 
livered by  the  late  excellent  Mr.  Hart, 
when,   to    borrow   his  own   language,  he 


says,  "  My  mind  was  again  sollemnly  in^- 
pressed  with  a  sense  of  my  awful  condition 
as  a  sinner.  This  conviction  grew  strong- 
er and  stronger.  My  condition  alarmed 
me.  I  saw  myself  without  Christ  and 
without  hope.  I  found  that  I  deserved  the 
wrath  to  come,  and  that  God  would  be  just 
to  send  me  to  hell.  I  was  now  frequently 
on  my  knees,  pleading  for  mercy.  As  a 
beggar  I  went,  having  nothing  but  guilt, 
and  no  plea  but  mercy."  How  long  he 
continued  in  this  distressed  condition  is  not 
particularly  stated,  but  it  appears  from  sev- 
eral passages  of  Scripture,  he  obtained  a 
degree  of  hope  and  comfort,  though  not  en- 
tirely satisfied.  Not  long  after,  he  heard 
Mr.  Hart  discourse  from  Matt.  i.  21. — 
"  And  she  shall  bring  forth  a  son,  and  thou 
shalt  call  his  name  Jesus  ;  for  he  shall  save 
his  people  l>om  their  sins."  From  this  ser- 
mon he  received  consolation,  and  adds, 
"  Christ  then  became  precious  to  me,  yea, 
all  in  all.  Then  I  could  say  of  wisdom, 
'  Her  ways  are  ways  of  pleasantness,  and 
all  her  paths  are  peace.'  That  I  still  think 
was  the  day  of  my  espousal.  Glory  be  to 
God,  for  the  riches  of  his  grace  to  me. — 
Why  me,  Lord,  &c."  He  was  soon  after 
baptized,  and  received  into  the  church  un- 
der the  pastoral  care  ol'  Mr.  Hart. 

After  fiinishing  his  classical  education, 
he  spent  one  year  in  the  study  of  divinity 
with  that  gentleman.  Being  called  by  the 
church,  he  preached  his  first  sermon  on  the 
17th  of  February,  1758 :  and  the  26th  of 
February,  1759,  was  ordained  in  the  city 
of  Charleston,  South  Carolina,  to  the  work 
of  an  evangelist. 

Immediately  afterwards,  however,  he  set- 
tled at  James  Island,  a  most  pleasant  situa- 
tion opposite  the  city.  Soon  after  he  visit- 
ed the  place  of  his  nativity,  and  on  the 
twenty-third  of  May,  the  same  year  marri- 
ed Hannah,  the  daughter  of  Evin  Morgan, 
Esq.,  merchant  of  that  place,  by  whom  he 
afterwards  had  fourteen  children.  He  also 
took  his  degree  at  the  university  there,  and 
returned  to  his  society  on  James  Island. 
But  he  had  not  continued  above  eighteen 
months  with  his  affectionate  and  united 
people,  before  a  violent  attack  of  a  pulmo- 
nary complaint,  forced  his  removal  to  an- 
other climate.  He  accordingly  fixed  him- 
self with  his  family  at  Bordentown,  New- 
Jersey,  where  he  supplied  two  different 
congregations  for  the  space  of  two  years. 
His  health  somewhat  improved,  but  by  no 
means  restored,  determined  him  at  length 
to  visit  New-England,  hoping  that  the  ex- 
ercise, together  with  the  change  of  air, 
might  yet  further  mend  his  impaired  con- 
stitution. 

On  his  arrival  here,  1763.  at  the  request 
ol'ihe  Second  Baptist  Church,  he  removed 
his  family  to  Boston,  and  alter  preaching 


BIOGRAPHY     OF     SAMUEL     STILLMAN. 


85 


one  year  as  an  assistant  to  the  late  Rev. 
Mr.  Bound,  accepted  an  invitation  to  settle 
with  the  First  Baptist  Church,  and  was  in- 
stalled over  it  January  9,  1765. 

By  nature  he  was  endowed  with  a 
sprightly  genius,  a  good  capacity,  and  an 
uncommon  vivacity  and  quickness  of  ap- 
prehension. His  I'eellings  were  peculiarly 
strong  and  lively,  which  imparted  energy 
to  whatever  he  did,  and  under  the  influence 
and  control  of  religious  principles,  served 
to  increase  and  diffuse  his  eminent  piety. 
To  this  constitutional  ardor  both  of  senti- 
ment and  action,  which  led  him  to  enter 
with  his  whole  soul  into  every  subject 
which  engaged  his  attention,  he  united  a 
remarkable  delicacy  of  feeling  and  sense 
of  propriety,  and  such  sprightliness  and  af- 
fability in  conversation,  such  ease  and  po- 
liteness of  manners,  and  at  the  same  time 
such  a  glow  of  pious  zeal  and  affection,  as 
enabled  him  to  mingle  with  all  ranks  and 
classes  of  people,  and  to  discharge  all  his 
duties  as  a  Christian  minister  and  a  citizen, 
with  dignity,  acceptance,  and  usefulness. 
The  lively  interest  he  appeared  to  take,  in 
whatsoever  affected  the  happiness  or  in- 
creased the  pleasure  of  his  friends,  the  gen- 
tleness of  his  reproofs  and  the  gratification 
he  seemed  to  feel  in  commending  others, 
united  to  his  social  qualities,  endeared  him 
to  all  who  knew  him. 

The  popularity  of  a  preacher  commonly 
declines  with  his  years.  Dr.  Stillman,  how- 
ever, was  a  singular  exception  to  this  gen- 
eral remark.  He  retained  it  for  upwards 
of  forty- two  years;  and  his  congregation, 
which  upon  his  first  connexion  with  it  was 
the  smallest  in  the  town,  at  the  age  of  seven- 
ty, the  period  of  his  death,  he  left  amongst 
the  most  numerous. 

As  a  minister  of  Christ,  his  praise  was 
in  all  the  churches ;  and  wherever  his 
name  has  been  heard,  an  uncommon  de- 
gree of  sanctity  has  been  connected  with  it. 
His  principles  were  highly  calvinistic,  and 
all  his  sermons  bore  strong  mark  of  his 
warm  attachment  to  that  system.  The 
natural  strength  and  ardor  of  his  feelings, 
indeed,  imparted  zeal  to  whatever  opinion 
he  espoused,  and  activity  to  whatever  duty 
he  performed.  Yet  with  all  his  quickness 
of  perception,  and  acuteness  of  feeling,  his 
temper  was  under  admirable  control,  and 
he  was  always  the  thorough  master  both 
of  his  words  and  actions.  Thus  embracing 
what  have  been  denominated  the  distin- 
guishing doctrines  of  the  go.spel,  he  ex- 
plained and  enforced  them  with  clearness, 
and  with  an  apostolic  zeal  and  intrepidity. 

On  the  leading  principles  of  the  gospel, 
he  always  preached  and  conversed  as  a 
Christian  minister,  who  took  a  deep  and 
hearty  interest  in  their  diti'usion  and  estab- 
lishment.   But  he  did  not  depend  lor  suc- 


cess on  his  zeal  and  fidelity.  He  knew  that 
what  he  was,  and  what  he  was  enabled  to 
do  in  the  cause  of  God,  were  wholy  by  his 
gracious  influence. 

Whilst  he  realized  his  own  entire  de- 
pendence, and  that  of  others,  he  was  ani- 
mated in  duty,  believing  that  the  Lord 
meeteth  all  who  rejoice  and  work  right- 
eousness, those  who  remember  him  in  his 
ways. 

A  subject  on  which  he  often  spoke  with 
grateful  adoration  was,  the  true  and  proper 
Godhead  of  the  Lord  Jesus  Christ.  His 
views  of  sin  as  an  infinite  evil  necessarily 
impressed  upon  his  mind  this  truth.  He 
considered  the  Saviour  as  an  infinitely 
worthy  object  of  divine  worship,  and  in  con- 
sequence of  this  dignity  of  character  quali- 
fied to  make  atonement  t'or  sin.  On  this 
foundation  rested  his  hope  of  salvation ; 
and  if  this  were  not  a  reality,  he  despaired 
of  entering  into  glory,  and  believed  the  sal- 
vation of  every  sinner  an  impossible  event. 
But  having  no  doubt  on  this  cardinal  point, 
he  was  enabled  to  preach  the  gospel  with 
clearness. 

On  the  subject  of  the  trinity  and  unity  of 
God,  he  literally  believed  the  declaration 
of  John,  "  There  are  three  that  bear  record 
in  heaven,  the  Father,  the  Word,  and  the 
Holy  Ghost,  and  these  three  are  one ;" 
but  as  to  an  explanation  of  the  manner  or 
mode  of  subsistence  of  the  divine  nature, 
he  would  say  he  had  nothing  to  do  ;  for 
revelation  did  not  explain  it.  He  only  de- 
clared it  as  a  truth  to  be  believed  on  the 
divine  testimony. 

The  total  moral  depravity  of  man  was  a 
principle  on  which  he  much  insisted  on  all 
proper  occasions.  He  had  no  idea  that 
there  was  any  latent  spark  of  holiness  in 
the  heart  of  a  natural  man,  which,  as  some 
suppose,  can  be  kindled  by  the  exertions  of 
the  sinner,  and  kept  alive  by  the  same 
means.  This  opinion  he  reprobated  with 
all  his  heart,  viewing  it  as  a  denial  of  that 
grace  which  is  revealed  in  the  gospel,  and 
as  having  a  natural  tendency  to  take  the 
crown  of  glory  from  the  head  of  Immanuel. 
In  contradiction  of  this  error,  he  would 
often  remark  on  this  text  as  a  motto  conge- 
nial to  the  feelings  of  a  believer,  "  Upon 
himself  (Jesus)  shall  his  crown  flourish." 
So  I'ar  was  he  removed  from  this  mistake, 
that  he  believed  the  real  Christian,  though 
renewed  by  the  Holy  Spirit  was  constantly 
dependent  on  God's  immediate  agency  )br 
the  origin  and  continuance  of  every  gra- 
cious exercise.  Ahhough  he  believed  the 
entire  sinfulness  of  the  natural  heart,  he  did 
not  erroneously  connect  with  it  a  licence  to 
sin,  nor  suppose  that  men  are  released  from 
moral  duties  because  they  are  indisposed 
to  them.  From  the  lact  that  man  is  endow- 
ed with  reason,  will  and  alfections,  he  ar- 


86 


BIOGRAPHY    OF    SAMUEL    S  TILLMAN 


gued  his  moral  obligation  to  believe  what 
God  has  revealed  and  obey  what  he  has 
commanded. 

As  his  views  of  man's  depravity  were 
clear  and  distinct,  he  of  consequence  saw 
the  necessity  ol'regeneration  by  the  free  and 
sovereign  agency  oi'the  Holy  Ghost.  That 
operation  of  God  by  which  this  change  is 
ertected,  he  did  not  consider  as  a  mere  cir- 
cumstantial alteration  or  new  modification 
of  the  sinful  affections,  but  that  a  new  dis- 
position was  given  to  the  soul,  well  describ- 
ed by  Paul  as  a  new  creation.  In  this 
change  he  supposed  the  person  was  brought 
to  have  entirely  new  views  of  moral  subjects. 

Respecting  the  atonement  of  Christ,  his 
sentiments  were  honorary  to  truth.  He 
considered  it  as  an  illustration  of  the  divine 
perfections  not  discoverable  by  any  other 
medium  ;  exhibiting  to  all  intelligent  beings 
the  odious  nature  of  sin,  God's  love  to  holi- 
ness, and  his  unspeakable  mercy  to  the  guil- 
ty. He  viewed  the  merits  of  Christ  in  his 
obedience  and  death,  as  having  an  infinite 
value,  and  as  possessing  a  sufficiency  for 
the  salvation  of  every  individual  of  the  hu- 
man race,  had  it  been  the  will  of  God  to 
make  its  application  to  the  conscience  so 
extensive ;  but  from  divine  revelation  he 
learned  that  its  design  was  particular,  re- 
specting, in  its  application  to  the  heart,  the 
elect  only.  He  did  not  however,  connect 
with  this  the  erroneous  idea  of  some,  that 
ail  men  were  not  under  obligation  to  repent 
of  their  sins  and  believe  The  gospel ;  but 
whilst  he  believed  the  condemnation  of  sin- 
ners was  by  the  moral  law,  he  supposed 
that  this  condemnation  would  be  greatly 
aggravated  by  a  rejection  of  the  gospel, 
and  that  they  would  be  treated  as  those 
who  despised  God's  grace. 

His  ideas  of  the  faith  which  accompanies 
salvation  were,  that  it  was  a  belief  of  the 
gospel ;  a  hearty  reception  of  that  plan  of 
grace  which  is  revealed  in  Christ  Jesus, 
accompanied  with  love  and  every  gracious 
exercise.  He  rejected  the  error,  that  the 
essence  of  faith  consists  in  a  person's  be- 
lieving that  Christ  died  for  him  in  particu- 
lar ;  no  such  proposition  being  contained 
in  the  word  of  God.  and  no  one  being  war- 
ranted to  believe  this  till  he  has  good  evi- 
dence of  his  regeneration. 

From  his  ideas  of  faith  he  naturally  in- 
ferred that  good  works  wuld  uniformly  fol- 
low. These  he  zealously  enforced  as  an 
evidence  of  faith,  but  not  as  designed  to 
originate  it.  Practical  godliness  was  a 
subject  on  which  he  often  preached,  and 
which  he  urged  on  believers  from  the  no- 
blest gospel  motives. 

The  purpose  of  God  in  his  eternal  elec- 
tion of  a  certain  number  ol  the  human  race 
to  salvation,  was  a  principle  dear  to  Dr. 
Stillman,  as  a  truth  clearly  revealed.    Be- 


lieving the  carnal  mind,  or  natural  heart, 
to  be  enmity  against  God,  he  very  justly 
concluded,  that  if  any  sinners  were  saved, 
their  salvation  must  be  effected  by  an  in- 
fluence extraneous  from  themselves.  To 
imagine  with  some,  that  God  had  left  it 
with  depraved  men  to  meet  him  in  any 
conditions  they  were  to  perform,  he  would 
represent  as  dishonary  to  the  Divine  Majes- 
ty, who  will  not  give  his  glory  to  another. 
Neither  could  he  believe  that  any  of  God's 
designs  originated  in  time  ;  but  that  all  his 
purposes  were,  like  himself,  eternal.  This 
was  his  ground  of  encouragement  to  preach, 
knowing  that  God  had  determined  by  the 
foolishness  of  preaching  to  save  them  that 
believe,  and  that  he  had  promised  to  make 
a  willing  people  in  the  day  of  his  power. 

From  his  clear  apprehension  of  eternal 
personal  election,  he  was  firmly  establish- 
ed in  the  final  perseverance  to  eternal  glo- 
ry of  all  those  who  are  regenerated  by  the 
Spirit  of  God  ;  and  that  the  grace  given  is 
an  incorruptible  seed. 

The  opinion  that  religious  establish- 
ments are  contrary  to  the  New  Testament, 
was  defended  by  him.  His  ideas  on  this 
subject  are  plainly  expressed  in  his  sermon 
before  the  General  Court  of  Massachusetts, 
in  1779.  The  interference  of  rulers  as 
such,  in  matters  of  conscience,  he  ever  con- 
sidered as  an  infringement  of  natural  right. 

In  this  sermon  he  showed  that  his  own 
ideas  on  this  subject  were  similar  to  those 
of  the  immortal  Locke.  He  was  a  cordial 
friend  to  religious  liberty ;  and  all  his  con- 
duct in  life  towards  Christians  from  whom 
he  differed,  manifested  that  he  was  heartily 
willing  that  every  conscientious  citizen 
should  worship  in  the  manner  which  agreed 
witli  the  dictates  of  his  conscience,  after  a 
candid  examination  of  the  word  of  God. 

He  preached  much  to  the  feelings,  and 
to  the  heart ;  and  numbers  on  whose  minds 
naked  reason  and  simple  truth  could  pro- 
duce no  serious  effects,  his  powerful  elo- 
quence was  a  happy  means  of  touching  and 
reclaiming.  Nor  was  he  only  a  preacher 
of  righteousness.  Few  men  ever  exempli- 
fied more  than  he  did,  the  virtues  he  re- 
commended to  others.  Whilst  he  exhibit- 
ed to  his  flock  the  various  trials  and  corn- 
forts  of  Christians,  whilst  he  guided  them 
in  the  way  to  eternal  life,  he  led  them  also 
by  his  own  example. 

His  sermons  were  always  studied,  and 
it  was  his  judicious  practice  principally  to 
write  them.  Yet  Irom  his  manner  of  de- 
livery, (a  manner  peculiar  to  himself)  he 
always  appeared  as  easy  as  if  speaking  ex- 
tempore. Indeed  it  was  his  constant  meth- 
od to  add  at  the  moment  such  thoughts  as 
occurred  to  his  mind  whilst  speaking. — 
These  thoughts  were  as  naturally  connect- 
!ed  with  the  subject  as  though  they  had 


BIOGRAPHY    OP    SAMUEL    STILLMAN 


87 


been  a  studied  part  of  it ;  and  as  they  were 
usually  delivered  with  much  pathos,  they 
had  the  happiest  effect  upon  the  audience. 

As  a  public  speaker,  as  a  pulpit  orator, 
he  was  second  perhaps  to  none.  Nature 
had  furnished  him  with  a  pleasant  and  most 
commanding  voice,  the  very  tones  of  which 
were  admirably  adapted  to  awaken  the 
feelings  of  an  audience,  and  he  always 
managed  it  with  great  success.  His  man- 
ner, though  grave  and  serious,  was  pecu- 
liarly graceful,  popular,  and  engaging. 
His  remarkable  animation  gave  additional 
interestto  everysubjecthehandled.  Those 
who  heard  him  might  with  propriety  have 
said  of  him  what  was  said  of  another  emi- 
nent preacher — "  This  man  is  in  earnest ; 
he  believes  what  he  says,  and  he  says  what 
he  believes.  Verily  this  is  a  man  of  God. 
Ten  such  men,  and  Sodom  would  have 
stood." 

His  eloquence  was  of  the  powerful  and 
impressive  rather  than  of  the  insinuating 
and  persuasive  kind,  and  so  strikingly  in- 
teresting, that  he  never  preached  to  an  in- 
attentive audience.  And  even  those  who 
dissented  irom  him  in  some  minor  theologi- 
cal opinions,  were  still  pleased  with  hearing 
him,  for  they  knew  liis  sincerity.  They 
knew  him  to  be  a  good  man. 

Few  persons  are  alike  eminent  in  all  the 
different  duties  of  the  ministerial  office  ;  but 
it  would  perhaps  be  difficult  to  say  in  which 
of  these  Dr.  Stillman  most  excelled. 

In  prayer  he  always  seemed  to  his  audi- 
ence as  if  engaged  with  a  present  Deity. 
His  addresses  to  heaven  were  generally 
short,  but  very  comprehensive  ;  they  were 
solemn  and  edifying,  and  usually  very  feel- 
ing and  impressive  ;  and  thus  coming  from 
the  heart,  they  seldom  failed  to  reach  the 
hearts  of  others. 

In  the  chamber  of  sickness  and  affliction, 
he  was  always  a  welcome  visitor.  So  well 
could  he  adapt  his  conversation,  as  to  com- 
fort or  to  caution,  to  soothe  or  to  awaken, 
just  as  the  case  seemed  to  require.  And 
if  he  administered  reproof,  it  was  done  in  so 
delicate  and  mild  a  manner,  that  it  oftener 
conciliated  esteem  than  created  offence.  In 
his  prayers  with  the  sick  and  afflicted, 
however  intricate  the  occasion,  he  was  al- 
ways both  appropriate  and  highly  devo- 
tional. So  eminent  was  his  character  for 
piety,  and  so  universally  was  he  beloved. 
that  he  was  often  called  to  the  sick  and  al- 
flicted  of  other  denominations.  And  his 
sympathetic  feelings,  and  his  fervent  sup- 
plications seldom  failed  to  pour  the  balm 
of  consolation  into  the  wounded  bosom. 
The  sick  would  almost  forget  their  pains, 
and  the  mourner  cease  to  sigh.  How  many 
wounded  hearts  he  has  bound  up,  and  from 
how  many  weeping  eyes  he  lias  wiped  the 
tears  away — how  many  thoughtless  sinners 


he  was  the  means  of  awakening,  and  how 
many  saints  he  has  edified  and  built  up  unto 
eternal  life — how  many  wav^ering  minds 
he  has  settled,  and  to  how  many  repent- 
ing sinners  his  words  have  administer- 
ed peace,  can  be  fully  known  only  at  the 
great  day ! 

It  having  pleased  the  author  of  Wisdom 
to  visit  Dr.  Stillman  with  peculiar  trials, 
and  having  largely  experienced  the  sup- 
porting iniiuence  of  religion  under  them,  he 
was  eminently  qualified  to  administer  con- 
solation to  others.  Few  persons  could  de- 
scribe with  such  accuracy,  or  enter  with 
such  facility  into  the  feelings  and  exercises 
of  the  tempted,  tried  believer.  Like  a  skil- 
ful surgeon,  he  knew  when  the  wound  was 
sufficiently  probed,  and  when  to  apply  the 
healing  balm  of  promise. 

In  the  course  of  a  few  years  he  was  call- 
ed to  bury  seven  of  his  children,  all  adults, 
and  some  of  them  with  rising  families,  hav- 
ing previously  buried  five  children  in  infan- 
cy. But  notwithstanding  his  domestic  trials 
were  so  great,  his  Christian  patience  and 
submission  were  equal  to  them  all.  Such 
was  his  perfect  confidence  in  the  wisdom  of 
God's  government,  that  with  all  his  extreme 
sensibilities,  his  mind  lost  nothing  of  its 
lively  confidence,  or  of  its  cheerful  hope. 

Dr.  Stillman  was  possessed  of  great  be- 
nevolence of  heart,  and  was  a  sincere  lover 
of  persons  of  every  Christian  denomination, 
whom  he  esteemed  pious  and  good. — 
Though  from  education  and  from  principle 
a  Baptist  himself,  he  never  believed  that 
the  peculiarities  of  any  sect  ought  to  form  a 
separating  line,  or  hinder  the  union  of  good 
men  for  the  advancement  of  the  common 
cause  of  the  Redeemer.  With  many  such 
he  long  lived  in  habits  of  undissembled 
friendship,  and  by  them  his  death  will  not 
very  soon  cease  to  be  regretted. 

With  a  view  more  especially  to  assist 
young  men  in  attaining  a  suitable  education 
for  the  ministry,  he  successfully  employed 
his  talents  and  zeal  in  aiding  the  interests 
of  Brown  University,  Rhode  Island,  which 
owes  much  to  his  exertions. 

It  might  be  mentioned  as  a  proof  of  the 
high  estimation  in  which  his  talents  were 
held  as  a  preacher,  that  there  is  scarcely 
any  public  occasion  on  which  he  has  not  at 
one  time  or  another  officiated.  The  uni- 
versity of  Cambridge  conferred  on  him  the 
honorary  degree  of  IVIaster  of  Arts,  in  1761. 
The  college  in  Rhode  Island,  of  which  he 
was  both  a  Trustee  and  a  fellow,  in  1778 
gave  him  a  diploma  of  Doctor  in  divinity. 
He  was  elected  a  member  of  the  Federal 
Convention  for  the  town  of  Boston  the  same 
year,  and  distinguished  himself  there  by  a 
most  eloquent  speech  in  its  defence.  In 
1789  he  was  appointed  to  deliver  the  anni- 
versary oration  on   independence  to    the 


88 


BIOGRAPHY    OB^    SAMUEL     S  TILLMAN 


town  of  Boston,  which  he  accomplished  in 
a  miinner  both  handsome  and  acceptable. 

Tin:  social  leeiinLTs  of  the  Doctor  were 
stroiii!:,  ami  his  powers  of  conversation  snch 
as  always  pleased.  In  his  manners  there 
was  an  unaffected  elegance  and  ease,  which 
rendered  him  unconmionly  agreeable  to 
every  circle.  The  affability  and  kindness 
with  wliich  he  treated  persons  of  every  de- 
scription, were  not  less  the  effect  of  a  natu- 
ral delicacy  than  of  a  general  knowledge 
of  mankind.  Hence  to  the  great  he  never 
could  appear  servile,  nor  imperious  to  those 
in  humbler  stations.  To  both  he  was  the 
gentleman,  and  in  private  company  as  much 
esteemed  as  he  was  popular  in  his  public 
performances.  His  benevolent  heart  was 
feelingly  alive  to  distress  of  every  kind,  and 
in  contributing  to  its  alleviation  in  every 
shape  he  was  actively  useful.  We  find  his 
name  amongst  the  first  members  of  the  Hu- 
mane Society  of  this  commonwealth.  Of 
the  Massachusetts  Charitable  Fire  Society 
he  was  a  useful  officer,  and  of  the  Boston 
Dispensary  a  member  from  its  beginning, 
and  president  at  his  death.  The  Boston 
Female  Assylum  is  likewise  much  indebted 
to  his  exertions.  He  was  also  an  almoner 
of  the  private  charity  of  many  individuals, 
who  confided  in  his  knowledge  and  judg- 
ment of  suitable  objects. 

Such  was  the  faithfulness  with  which  he 
discharged  the  various  duties  incumbent 
on  him  as  a  minister  of  the  gospel ;  such 
was  his  zeal  for  the  glory  of  God  and  the 
good  of  souls,  that  it  may  be  truly  said  of 
him,  he  was  the  happy  man.  Holy,  spirit- 
ual religion  was  not  with  him  a  transient, 
visionary  thing,  but  the  element  in  which  he 
breathed.  His  soul  was  often  so  enlarged 
in  declaring  the  glorious  gospel,  and  in  ex- 
patiating on  the  riches  of  God's  grace  as 
manifested  in  his  word,  that  he  not  only 
seemed  himself  to  enjoy  a  prelibation  of 
heaven,  but  to  have  been  enabled  by  divine 
influence  to  communicate  this  blessedness 
to  others  ;  so  that  his  friends  have  oflten 
said,  after  having  heard  his  private  conver- 
sation or  public  preaching,  Truly  our  fel- 
lowship was  with  the  Father,  with  his  Son 
Christ  Jesus,  and  with  one  another  through 
the  Spirit's  influence. 

To  his  church  and  people  he  was  strong- 
ly attached  and  particularly  attentive. 
Nor  did  he  ever  suffer  any  calls  of  relaxa- 
tion or  amusement  to  interfere  with  the  con- 
scientious discharge  of  the  smallest  profes- 
sional duty.  His  duty  was  indeed  always 
his  delight,  and  nothing  in  his  mind  ever 
stood  in  any  sort  of  competition  with  it. 

His  congregation  always  reciprocated  his 
warm  attachment  to  them.  They  ever  sat 
delighted  under  his  preaching,  and  felt  a 
pride  in  him  as  an  accomplished  pulpit  ora- 


tor, no  less  than  a  love  for  him  as  an  excel- 
lent preacher ;  and  neither  of  them  were 
any  ways  diminished  by  the  attention  of 
strangers  who  visited  the  metropolis,  and 
were  commonly  desirous  of  hearing  this 
celebrated  minister  before  they  left  it. 

It  was  his  constant  prayer  that  his  life 
and  usefulness  might  run  parallel:  in  this 
his  desires  were  gratified.  He  had  now  at- 
tained the  age  of  seventy  when  the  time  of 
his  departure  had  arrived.  A  slight  indis- 
position detained  him  at  home  the  two  last 
Lord's  days  of  his  life.  On  the  Wednesday 
following  the  second  of  them,  without  any 
previous  symptoms,  he  was  suddenly  at- 
tacked at  eleven  o'clock,  A.  M.  by  a  para- 
lytic shock.  At  ten  at  night  he  grew  in- 
sensible, and  at  twelve  his  useful  life  and 
labors  were  terminated  together.  Could 
he  have  selected  the  manner  of  his  death, 
it  had  probably  been  such  an  one  as  this 
which  spared  him  the  pain  of  separation 
from  a  flock  he  was  most  ardently  attached 
to,  and  a  family  he  most  tenderly  loved  ;  a 
scene  Avhich,  to  a  person  of  his  feeling  mind 
notwithstanding  all  his  religion,  must,  have 
occasioned  a  shock. 

On  the  Monday  following  his  death,  his 
remains  were  attended  to  his  meeting 
house,  where  a  pathetic  discourse  was  de- 
livered on  the  occasion,  by  the  Rev.  Dr. 
Baldwin,  pastor  of  the  Second  Baptist 
Church  in  Boston,  to  an  immensely  thronged 
and  deeply  affected  assembly,  from  2  Tim. 
iv.  7,  S  ;  after  which  his  remains  were  con- 
veyed to  the  tomb,  amidst  the  regrets  of  a 
numerous  concourse  of  people,  who  crowd- 
ed around  his  bier,  anxious  to  take  a  last 
look  of  the  urn  whicli  contained  the  relics 
of  him,  who  once  to  tliem  was  so  dear,  but 
whose  face  they  should  now  behold  no 
more. 

Dr.  Stiilman  was  of  the  middling  stature, 
of  slender  habit  of  body,  yet  remarkably 
upright.  He  was  dark  complexioned,  and 
rather  pale.  His  countenance,  though  nat- 
urally open  and  cheerful,  yet  either  from 
principle  or  habit  more  frequently  present- 
ed the  appearance  of  thoughtfulness  and 
solemnity.  The  vivacity  of  his  mind  was 
strongly  marked  in  the  features  of  his  face, 
which  enabled  him  with  uncommon  ease  to 
give  language  to  the  passions  whenever 
his  subject  required  it. 

The  gracefulness  of  his  person,  the  ele- 
gance of  his  manners,  and  above  all,  the 
dignity  of  his  whole  deportment  were  such, 
as  could  not  fail  of  interesting  the  ffeelings 
of  all  who  had  the  happiness  of  an  acquaint- 
ance with  him. 

Dr.  Stillman's  works,  excepting  one  Ora- 
tion, consist  altogether  of  Sermons. — Bene- 
dict. 


HISTORY 


BAPTISTS   IN   NEW   ENGLAND 

FROM    1602    TO    1804. 

CONTAINING 

A  VIEW  OF  THEIR  PRINCIPLES  AND  PRACTICE,  DECLENSIONS 
AND  REVIVALS,  OPPRESSION  AND  LIBERTY. 

WITH   A    CONCISE    ACCOUNT    OF 

THE    BAPTISTS    IN    THE    SOUTHERN    PARTS    OF    AMERICA, 


BY  ISAAC  BACKUS,   A.  M. 

LATE  PASTOR  OF  A  CHURCH  IN  MTODLEBOROTJGH. 


PREFACE. 

The  experience  of  mankind,  from  age  to 
age  gives  the  best  light  to  direct  our  ways 
of  any  human  means :  and  the  record  of 
the  word  of  God  is  our  only  sure  guide  to 
eternal  life.  Comparing  spiritual  things 
with  spiritual,  under  the  influence  of  the 
Holy  Spirit,  is  the  way  to  bring  us  to  that 
happy  end  ;  and  though  the  writings  of  all 
uninspired  men  are  imperfect,  yet  by  com- 
paring their  various  accounts  together,  we 
may  gain  much  instruction  from  them 
about  the  accomplishment  of  prophecy,  and 
many  other  things. 

These  things  were  much  upon  my  mind 
in  early  life,  especially  about  the  history 
of  my  own  country.  And  when  the  knowl- 
edge of  experimental  religion  was  given 
me,  above  threescore  j'ears  ago,  it  increas- 
ed my  attention  to  these  things.  But  when 
some  of  our  chief  ministers  requested  me 
to  engage  to  write  our  history,  in  1771,  the 
greatness  of  the  work  and  the  difficulty  of 
obtaining  the  necessary  materials,  were 
great  objections  in  my  way.  Yet  their  im- 
portunity prevailed ;  and  I  spent  much  of 
my  time  in  going  to,  and  searching  of  the 
records  of  the  old  colonies  of  Plymouth, 
ihe  Massachusetts,  Rhode  Island,  Connec- 
ticut, and  of  the  United  Colonies,  which 
last  are  at  Plymouth.     I  also  searched  ma- 1 

Vol.  L— L. 


ny  other  records  and  papers,  as  well  as 
books  of  various  kinds,  and  inquired  of  in- 
telligent persons,  to  get  all  the  light  I  could 
from  every  quarter.  And  our  first  volume 
was  published  in  1777,  the  second,  in 
1784,  and  the  third  in  1796;  and  I  never 
heard  any  thing  published  against  the 
work,  though  I  desired  that  it  might  be 
corrected. 

As  several  things  have  come  to  light  of 
late,  that,  I  had  not  before,  and  rtiy  ability 
for  writing  is  continued  to  old  age,*  I  have 
thought  it  to  be  my  duty  to  reduce  the  most 
useful  things  into  one  volume,  with  a  con- 
cise view  of  our  southern  States,  as  well  as 
to  bring  the  history  down  to  the  present 
time.  And  as  writers  are  often  incorrect 
in  their  dates,  I  have  paid  much  attention 
to  that  subject;  and  have  given  an  exact 
table  of  events,  according  to  what  light  I 
could  gain,  following  the  old  style,  until  the 
new  took  place  in  1752. 

Many  of  the  new  things  in  this  volume 
were  taken  from  Winthrop's  journal  pub- 
lished in  1790  ;  from  the  publications  of  the 
Historical  Society  at  Boston,  and  from  a 
book  which  I  borrowed  of  them,  called 
"  The  Bloody  Tenet,"  of  which  I  know  not 
of  another  copy  in  America.  The  ac- 
counts of  our  southern  States  were  collect- 
ed partly  when  I  was  in  North  Carolina 
and  Virginia,  in  1789,  and  partly  from  oth- 
er sources  of  intelligence.    And  in  the  expe- 

■  Eighty  on  January  20,  1801. 


90 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND 


rience  of  two  centuries,  in  this  great  coun- 
Iry,  we  may  see  a  great  variety  of  different 
schemes  of  government  that  have  been 
tried,  which  may  direct  our  choice  to  what 
is  right,  and  to  avoid  evil  Avays ;  especial- 
ly tcT guard  against  all  cruelty,  deceit  and 
violerrce.  These  things  are  humbly  pre- 
sented to  the  public,  by  their  aged  friend. 
ISAAC  BACKUS. 
MiDDLEBOROUGH,  August  30,  1804. 


CHAPTER.  1. 

Their  first  church  formed — They  divide 
intu  two — They  remove  to  ATnsterdam — 
One  goes  to  Leyden —  They  increase  to 
three  hundred — I''art  of  them  come  to 
American-Here  many  of  them  die —  Yet 
the  rest  are  prospered — Robinson  dies  in 
Holland — Yet  viore  came  over — Their 
charter  given — Their  church  order. 

The  light  of  Revelation,  and  the  super- 
stitions and  persecutions  of  the  church  of 
England,  were  the  causes  of  the  first  plant- 
ing of  New-England.  -  A  number  of  people 
near  (he  borders  of  the  counties  of  York, 
Notingham  and  Lyncoln,  were  so  much 
convinced  of  the  corruptions  of  the  church 
of  England,  that  they  withdrew  from  her  in 
1602,  and  formed  another  church,  in  which 
they  covenanted  together,  to  walk  in  all 
the  ordinances  and  commadments  of  God, 
according  to  the  light  he  had  given,  or 
should  give  them  out  of  his  holy  word. 
But  for  so  doing  they  were  cruelly  persecu- 
ted by  the  ruling  powers  of  the  national 
church.  Yet  they  increased  so  much  in 
about  four  years,  as  to  divide  into  churches'; 
and  this  increased  the  resentment  of  their 
enemies  so  much,  (hat  they  removed  to 
Amsterdam  in  1603.  One  of  these  church- 
es had  the  aged  Mr.  Richard  Clifton  and 
Mr.  John  Robinson  for  their  pastors;  but 
Clifton  died  at  Amsterdam.*  And  as  con- 
tentions had  broken  out  in  the  church  Mr 
Robinson  and  his  peolpe  removed  to  Ley- 
den in  1609,  though  to  their  temporal  dis- 
advnatage.  There  they  lived  in  peace  and 
harmony,  and  increased  to  three  hundred 
communicants. 

This  caused  much  uneasiness  in  the 
church  of  England,  and  many  things  were 
published  against  them.  Mr.  Richard  Ber- 
nard of  Notinghamshire  in  particular,  wrote 
a  large  book  against  them,  which  Mr.  Rob- 
inson answered  in  1610 ;  and  he  observes, 
that  because  one  Bolton,  in  the  early  part 
of  the  reign  of  Q,ueen  Elizabeth,  formed  a 
church  in  a  way  of  separation  from  the 
church    of   England,    which    persecution 


brought  him  to  renounce,  and  afterwards 
to  hang  himself;  and  Robert  Brown,  a 
minister  of  that  church  came  out  and  formed 
several  separate  churches,  and  yet  turned 
back  again  into  the  national  church,  Mr. 
Bernard  brought  these  instances  as  argu- 
ments against  all  who  separated  from  them. 
Upon  which  Robinson  said.  "  The  uni- 
versal apostacy  of  all  the  bishops,  minis- 
ters, students  in  the  universities,  yea,  of  the 
whole  church  of  England  in  Queen  Mary's 
days  (a  handful  in  comparison  excepted) 
might  more  colorably  be  urged  by  the  pa- 
pists against  Mr.  Bernard,  tlian  some  lew 
instances  against  us. 

The  fall  of  Judas,  an  apostate,  of  Nicolas 
one  of  the  seven  deacons,  and  of  Demas, 
one  of  Paul's  special  companions  in  the 
ministry,  sufficiently  teach  us  that  there  is 
no  cause  so  holy,  nor  calling  so  excellent, 
as  not  to  be  subject  to  the  invasion  of  paint- 
ed hypocrites.*  And  as  Mr.  Bernard  re- 
ferred to  many  evils  in  the  primitive  church- 
es, as  a  plea  that  the  church  of  England 
might  be  a  true  church  of  Christ,  notwith- 
standing all  her  corruptions,  Robinson 
says,  "  It  is  true  that  the  apostles  mentioned 
them,  but  always  with  utter  dislike,  severe 
reproof,  and  strict  charges  to  reform  them. 

Rom.  xvi.  17.     1  Cor.  v.  1  Thess.  v.  14. 

2  Thess.  iii.  6.  1  Tim.  vi  5  Rev.  ii.  14 
— 16,  20.  But  how  doth  this  concern  you  ? 
Though  Paul  and  (he  apostles  with  him  ; 
yea,  though  Christ  himself  from  heaven 
should  admonish  any  of  your  churches  to 
put  away  any  person,  though  never  so  he- 
retical or  flagitious,  you  could  not  do  it.-'f 
"  Your  prelates  govern,  or  rather  reign,  but 
teach  not ;  your  parish  priests  teach  so 
much  as  they  dare  for  fear  of  their  impe- 
rious lords,  but  they  govern  not.":!:  ',  No- 
thing hath  more  advanced  the  tlirone  of 
anti-christ  in  former  days,  nor  doth  more 
uphold  it  at  this  day  than  the  people's  dis- 
charging themselves  of  the  care  of  public 
affairs  in  the  church,  on  the  one  side,  and 
the  priest  and  prelates  arrogating  all  to 
themselves,  on  the  other."l|  "  And  I  doubt 
not  but  Mr.  Bernard,  and  a  thousand  more 
ministers  in  the  land  (were  they  secure  of 
the  magistrate's  sword,  and  might  they  go 
on  with  good  license)  would  wholly  shake 
off  their  canonical  obedience  to  their  ordi- 
naries, and  neglect  their  citations  and  cen- 
sures, and  refuse  to  sue  in  their  courts,  for 
all  the  peace  of  the  church,  which  they 
commend  to  us  for  so  sacred  a  thing."§ 

This  remark  was  plainly  verified  in  tlie 
vast  numbers  who  afterwards  came  over 
to  New  England,  who  did  not  separate  from 


'  Prince's  Chronoligy,  page  2r>4. 


*  Prince's  Clironologj',  p.  2&1. 
t  Rohmson,  page  53—55. 
X  Robinson,  page  S2. 
■f  lii^hinson,  page  359,  201. 
§  Robinson,  page.  14. 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND,    gx 


the  national  church  before  they  came  away. 
The  following  account  may  give  us  some 
idea  of  his  views  of  gospel  doctrines. 
James  Arminius,  a  professor  of  divinity  in 
the  university  of  Leyden,  died  there  in 
1609 ;  but  the  opinions  he  had  advanced 
have  caused  much  controversy  ever  since. 
It  was  so  sharp  at  Leyden  in  1612,  be- 
tween the  two  professors  in  their  universi- 
ty, that  few  of  the  disciples  of  the  one 
would  hear  the  other ;  but  Mr.  Robinson, 
though  he  preached  thrice  a  week,  and 
wrote  sundry  books,  beside  many  other  la- 
bors, yet  went  constantly  to  hear  them  both, 
whereby  he  was  grounded  in  the  contro- 
versy, and  saw  the  force  of  all  their  argu- 
ments. And  in  1613,  Episcopius  set  forth 
sundry  Arminian  theses  at  Leyden,  which 
he  would  delend  in  public  against  all  oppo- 
sers  ;  upon  which  Polyander,  and  the  chief 
preachers  of  the  city,  desired  Mr.  Robinson 
to  dispute  against  him. 

But  being  a  stranger,  he  was  loth  to  en- 
gage ;  yet  the  other  telling  him,  that  such 
was  the  ability  and  expertness  of  the  ad- 
versary, that  truth  was  in  danger  of  suffer- 
ing if  he  would  not  help  them,  he  at  length 
yields ;  and  when  the  day  came  he  defend- 
ed the  truth  and  foiled  the  opposer,  so  as 
to  put  him  to  an  apparent  nonplus  in  a 
great  and  public  audience.  The  same  he 
does  a  second  and  a  third  time,  upon  like 
occasions  ;  which  caused  many  to  praise 
God,  and  highly  esteem  Mr.  Robinson.* 

Thus  it  appears  thai  Mr.  Robinson  was 
a  firm  believer  of  those  doctrines  which  are 
called  Calvinism,  while  he  was  earnest  for 
allovviag  all  men  liberty  of  conscience ; 
and  that  the  contrary  behavior  of  many 
was  not  owing  to  that  plan  of  doctrine,  but 
to  other  causes.  For  the  rulers  in  Holland 
held  firmly  to  that  doctrine,  and  yet  they 
established  such  religious  liberty  as  was 
not  then  enjoyed  in  any  other  part  of  Eu- 
rope. But  though  their  religious  privi- 
leges were  great,  yet  many  other  things 
caused  Mr.  Robinson  and  his  people  to  de- 
sire a  removal  to  a  better  country.  For 
most  of  tliem  had  been  bred  to  husbandry, 
which  they  had  not  advantages  to  follow 
in  Holland ;  and  the  language  and  man- 
ners of  the  Dutch  were  not  agreeable  to 
them,  and  their  little  regard  to  the  Sab- 
bath, and  other  religious  duties,  were  of- 
fensive to  them ;  and  the  climate  of  the 
country  was  not  favorable  to  their  health, 
but  their  children  were  oppressed  with  la- 
bor and  disease,  so  as  to  abate  the  vigor 
of  nature  in  early  age  ;  neither  could  they 
be  willing  to  lose  their  interest  in  the  Eng- 
lish nation,  and  the  government  thereof,  if 
they  could  obtain  liberty  of  conscience  from 
thence.     And   they  believed   that  if  they 


Prince's  Chmology,  p.  35,33. 


could  have  such  liberty  granted  them  in 
America  many  would  remove  thither  who 
would  enlarge  the  English  dominions,  and 
also  spread  the  light  of  tlie  gospel  among 
the  heathen.  They  therefore  sent  two 
agents  to  England  in  1617,  to  petition  for 
such  liberties  and  privileges.  And  having 
received  some  encouragement  from  the 
council  there,  who  had  the  care  of  the 
American  affairs,  Mr.  Robinson  and  Elder 
Brewster  wrote  to  them  these  encourage- 
ing  considerations.  "  1.  We  verily  believe 
and  trust  that  the  Lord  is  with  us  ;  to  whom 
and  whose  service  we  have  given  our- 
selves in  many  trials,  and  that  he  will 
graciously  prosper  our  endeavors  accord- 
ing to  the  simplicity  of  our  hearts.  2. — 
We  are  well  weaned  from  the  delicate  milk 
of  our  mother  country,  and  innured  to  the 
difficulties  of  a  strange  land. 

3.  The  people  are,  for  the  body  of  them, 
industrious  and  frugal,  we  think  we  may 
safely  say,  as  any  company  of  people  in 
the  world. 

4.  We  are  knit  together  as  a  body,  in  a 
most  strict  and  sacred  bond  and  covenant 
of  the  Lord ;  of  the  violations  whereof  we 
make  great  conscience,  and  by  virtue 
whereof  we  hold  ourselves  straightly  tied  to 
all  care  of  each  other's  good,  and  of  the 
whole.  5.  It  is  not  with  us,  as  with  other 
men,  whom  small  things  can  discourage, 
and  small  discouragements  cause  to  wish 
ourselves  at  home  again."* 

Herein  they  were  not  mistaken,  as  will 
soon  appear  ;  for  though  contentions  in  said 
council,  and  other  things,  delayed  their 
proceedings  for  three  years,  and  tliey  could 
not  obtain  a  promise  of  liberty  of  con- 
science in  this  country,  but  only  that  the 
king  would  connive  at  them,  and  not  molest 
them  if  they  carried  peaceably,  yet  casting 
themselves  on  the  care  of  Providence,  they 
resolved  to  venture."  But  as  they  could 
not  obtain  help  enough,  from  the  merchant 
adventurers  in  England,  to  carry  over 
half  their  society  at  first,  Mr.  Robinson 
was  obliged  to  stay  with  the  majority  in 
Holland,  while  elder  Brewster  came  with 
the  rest  to  America.  And  before  they 
came  away  Mr.  Robinson  gave  them  tliis 
solemn  advice.  Said  he,  "  We  are  now  to 
part  asunder,  and  the  Lord  knoweth  wheth- 
er I  shall  live  to  see  your  faces  again  :  but 
whether  he  hath  appointed  it  or  not,  I 
charge  you  before  God  and  his  blessed  an- 
gels to  follow  me  no  further  than  I  have 
followed  Christ.  And  if  God  shall  reveal 
any  thhig  to  you  by  any  other  instrument 
of  his  be  as  ready  to  receive  it  as  ever  you 
were  to  receive  any  truth  by  my  ministry  ; 
for  I  am  very  confident  that  the  Lord  has 
more  truth  and  light  yet  to  break  forth  out 


Prince,  p.  51,52. 


92    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


,of  his  holy  word."  Here  he  took  occasion 
to  bewail'the  state  and  condition  of  the  re- 
formed churches  who  were  come  to  a  peri- 
od in  religion,  and  would  go  no  further 
than  the  instruments  of  their  reformation. 
"As  for  example,  the  Lutherans  could  not 
be  drawn  to  go  beyond  what  Luther  saw  ; 
tor  whatever  part  of  God's  will  he  had 
further  imparted  and  revealed  to  Calvin, 
they  will  rather  die  than  embrace  it.  And 
so  you  see  the  Calvinists,  they  stick  where 
he  left  them,  a  misery  much  to  be  lamented ; 
for  though  they  were  precious  shining 
lights  in  their  times,  yet  God  has  not  reveal- 
ed his  whole  will  to  them.  And  were  they 
now  living,  they  would  be  as  ready  and 
willing  to  embrace  further  light,  as  that 
they  had  received.  And  here  I  must  put 
you  in  mind  of  our  church  covenant,  where- 
in we  promise  and  covenant  with  God  and 
one  another,  to  receive  whatsoever  light 
or  truth  that  shall  be  made  known  to  us 
from  his  written  word.  But  withal,  I  ex- 
hort you  to  take  heed  what  you  receive  for 
truth,  and  w'ell  to  examine  and  compare  it 
with  other  Scriptures  before  you  receive 
it ;  for  it  is  not  possible  that  the  christian 
world  should  come  so  lately  out  of  such 
thick  antichristian  darkness,  and  that  full 
perfection  of  knowledge  should  break  forth 
at  once."* 

And  after  an  afi'ectionate  parting,  Mr 
Robinson,  on  July  27,  1620,  sent  them  the 
following  letter : 

"  Loving  Christian  Friends. 

I  do  heartily,  and  in  the  Lord  salute  you, 
as  being  those  with  whom  I  am  present  in 
my  best  affections,  and  most  earnest  long 
ing  after  you,  though  I  be  constrained  for 
a  while  to  be  bodily  absent  from  you:  I 
say  constrained ;  God  knowing  how  willing 
and  much  rather  than  otherwise,  I  would 
have  borne  my  part  with  you  in  the  first 
brunt,  were  I  not  by  strong  necessity  held 
back  for  the  present.  Make  account  of  me 
in  the  mean  time  as  a  man  divided  in  my 
self,  with  great  pain  (and  as  natural  bonds 
set  aside)  having  my  better  part  with  you 
and  although  1  doubt  not  but  in  your  godly 
Avisdoms  you  both  foresee  and  resolve  upon 
mat  which  concerneth  your  present  state 
and  condition,  both  severally  and  jointly; 
yet  have  I  thought  it  but  my  duty  to  ad(" 
some  further  spur  of  provocation  unto  them 
who  run  already,  if  not  because  you  need 
it,  yet  because  I  owe  it  in  love  and  duty 
And  first,  as  we  are  daily  to  renew  our  re- 
pentance with  our  God,  especially  for  our 
sins  known,  and  generally  for  our  unknown 
trespasses;  so  doth  the  Lord  callus  in  a 
pingular  manner,  upon  occasions  of  such 
difficulty  and  danger  as  lieth  ypon  you,  to 


^Vinslow  against  Gorton,  p.  97, ! 


both  a  narrow  search  and  careful  reforma- 
tion of  your  ways  in  his  sight,  lest  he  call- 
ing to  remembrance  our  sins  forgotten 
by  us,  or  unrepented  of,  take  advantage- 
against  us,  and  in  judgment  leave  us  to  be 
swallowed  up  in  one  danger  or  other. — 
Whereas,  on  the  contrary,  sin  being  taken 
away  by  earnest  repentance,  and  the  par- 
don thereof  from  the  Lord  sealed  up  to  a 
man's  concience  by  his  Spirit,  great  shall 
be  his  security  and  peace  in  all  dangers, 
sweet  his  comforts  in  all  distresses,  with 
happy  deliverance  from  evil,  whether  in 
life  or  death.  . 

"  Now  next  after  this  heavenly  peace 
with  God  and  our  consciences,  we  are  care- 
fully  to  provide  tor  peace  with  all  men,  what 
lieth  in  us,  especially  with  our  associates  ; 
and  for  that  watchfulness  must  be  had, 
that  we  neither  at  all  in  ourselves  do  give, 
no,  nor  easily  take  offence  being  given  by 
others.  Wo  be  to  the  world  for  offences ; 
for  although  it  be  necessary,  considering 
the  malice  of  Satan  and  men's  corruptions, 
that  offences  come,  yet  wo  unto  the  man, 
or  woman  either,  by  whom  the  offence 
Cometh,  saith  Christ,  Mat.  xviii.  ?"  And  if 
offences  in  the  unseasonable  use  of  things 
in  themselves  indifferent  be  more  to  be 
feared  than  death  itself,  as  the  apostle 
teacheth,  1  Cor.  ix.  15.  how  much  more  in 
things  simply  evil,  in  which  neither  the 
honor  of  God,  nor  love  to  man  is  thought 
worthy  to  be  regarded ;  Neither  yet  is  it 
sufficient  that  we  keep  ourselves  by  the 
grace  of  God  from  giving  offence,  except 
withal  we  be  armed  against  taking  of 
them  when  they  are  given  by  others  ;  for 
how  imperfect  and  lame  is  the  work  of 
grace  in  that  person,  who  wants  charity  to 
cover  a  multitude  of  offences!  as  the  scrip- 
ture speaks.  Neither  are  you  to  be  ex- 
horted to  this  grace,  only  upon  common 
grounds  of  Christianity,  which  are,  that 
persons  ready  to  take  offence  either  want 
charity  to  cover  offences,  or  duly  to  weigh 
human  frailties  ;  or  lastly,  are  gross  though 
close  hypocrites,  as  Christ  our  Lord  teach- 
eth. Mat.  vii.  1 — 3.  As  indeed  in  my  own 
experience,  few  or  none  have  been  found 
who  sooner  give  offence,  than  such  as 
easily  take  it;  neither  have  they  ever 
proved  sound  and  proffitable  members  in 
societies,  who  have  nourished  this  touchy 
humor.  But  besides  these,  there  are  di- 
vers motives  provoking  you  above  others 
to  great  care  and  conscience  of  this  Avay  ; 
as  first,  there  are  many  of  you  strangers, 
as  to  the  persons,  so  to  the  infirmities  of 
one  another,  and  so  stand  in  need  of  more 
watchfulness  this  way.  lest  when  such 
things  fall  out  in  men  and  women  as  you 
expected  not,  you  be  inordinately  afiiscted 
with  them,  which  doth  require  at  your 
hands   much   wisdom  and  charity  for  the 


HIST.     OF     THE     BAPTISTS     IN     NEW-ENGLAND.     93 


coveriri'^  and  preventing:  of  incidental  of- 
fences that  way.  And  lastly,  your  intend- 
ed course  of  civil  community*  will  minister 
continual  occasion  of  offence,  and  be  as 
fuel  for  that  fire,  except  you  diligently 
quench  it  with  brotherly  forbearance. 

And  if  taking  offence  causelessly  or  easi- 
ly at  man's  doings,  be  so  carefully  to  be  avoid- 
ed, how  much  more  heed  is  to  be  taken  that 
we  take  not  offence  at  God  himself!  which 
we  certainly  do,  so  oft  as  we  murmur  at 
his  providence  in  our  crosses,  or  bear  impa- 
tiently such  afflictions  wherewith  he  is 
pleased  to  visit  us.  Store  up  thereibre  pa- 
tience against  the  evil  day ;  without  which 
we  take  offence  at  the  Lord  himself  in  his 
holy  and  just  works.  There  is  a  fourth 
thing  carefully  to  be  provided  for;  viz: 
that  with  your  common  employments  you 
join  common  affections  truly  bent  upon  the 
general  good,  avoiding  as  a  deadly  plague 
of  both  your  common  and  special  comforts, 
all  retiredness  of  mind  for  proper  advantage, 
and  all  singularly  affected  every  manner  of 
way  ;  let  every  man  repress  in  himself,  and 
the  whole  body  in  each  person  as  so  many 
rebels  against  the  common  good,  all  private 
respects  of  men's  selves,  not  sorting  with 
the  general  convenience.  And  as  men  are 
careful  not  to  have  a  new  house  shaken 
with  violence,  before  it  be  well  settled,  and 
the  parts  firmly  knit ;  so  be  you,  I  beseech 
you,  brethren,  much  more  careful  that  the 
house  of  God  (which  you  are)  be  not  sha- 
ken with  unnecessary  novelties,  or  other 
oppositions  at  the  first  settling  thereof 

"  Lastly,  whereas  you  are  to  become  a 
body  politic,  using  civil  government  among 
yourselves,  and  are  not  furnishedwith  spe- 
cial eminency  above  the  rest,  to  be  chosen  by 
you  into  office  of  government;  let  your 
wisdom  and  godliness  appear,  not  only  in 
choosing  such  persons  as  do  entirely  love, 
and  will  promote  the  common  good  ;  but 
also  in  yielding  unto  them  all  due  honor 
and  obedience  in  their  lawful  administra- 
tions ;  not  beholding  in  them  the  ordinari- 
ness of  their  persons,  but  God's  ordinance 
for  your  good ;  not  being  like  the  foolish 
multitude,  who  honor  the  gay  coat  more 
than  either  the  virtuous  mind  of  the  man, 
or  the  glorious  ordinance  of  the  Lord;  but 
you  know  better  things,  and  that  the  image 
of  the  Lord's  power  and  authority,  which 
the  magistrate  beareth  is  honorable  in  how 
mean  persons  soever;  and  tiiis  duty  you 
may  the  more  willingly,  and  ought  the 
more  occasionably  to  perform,  because  you 
are  (at  least  for  the  present)  to  have  them 
for  your  ordinary  governors  which  your- 
selves shall  make  choice  of  for  that  work. 

"  Sundry  other  things  of  importance  I 
could  put  you  in  mind  of,  and  of  those  be- 


•  Fo: 
comnii 


seven  years  their  all",i)rs  were  manage. I  in  one 
m  slock 


fore  mentioned  in  more  words  ;  but  I  will 
not  so  far  wrong  your  godly  minds,  as  to 
think  you  heedless  of  these  things,  there 
beincr  also  divers  among  you  so  well 
able  both  to  admonish  themselves  and  oth- 
ers of  what  concerneth  them.  These  few 
things,  therefore,  and  the  same  in  few  words, 
I  do  earnestly  commend  to  your  care  and 
conscience,  joining  therein  with  my  daily 
incessant  prayer  unto  the  Lord,  that  he  who 
made  the  Heavens  and  the  earth,  and  sea, 
and  all  rivers  of  water,  and  whose  provi- 
dence is  over  all  his  works,  especially  over 
all  his  dear  children  for  good,  would  so 
guide  and  guard  you  in  your  ways,  as  in- 
wardly by  his  Spirit,  so  outwardly  by  the 
hand  of  his  power,  as  that  both  you,  and 
we  also,  for  and  with  you,  may  have  after 
matter  of  praising  his  name  all  the  days  of 
your  and  our  lives.  Fare  you  well  in  him 
in  whom  you  trust  and  in  whom  I  rest  an 
unfaigned  well-wisher  to  your  happy  suc- 
cess in  your  hopetui  voyage. 

JOHN  ROBINSON."* 

This  they  received  at  Southampton  in 
England  ;  and  these  excellent  instructions 
had  lasting  influence  upon  their  posterity. 
Two  ships  had  been  provided  to  carry  them 
to  America,  but  after  sailing  twice,  and 
turning  back,  one  of  them  was  left,  and  the 
other  sailed  from  Plymouth,  September  6, 
and  landed  on  Cape  Cod,  November  11. 
And  as  this  was  northward  of  where  they 
had  any  patent,  they  drew  a  covenant  for 
their  civil  government,  which  was  signed 
before  they  landed  by  John  Carver,  Wil- 
liam Bradford,  Edward  Winslow,  Isaac 
Allerton,  William  Brewster,  Miles  Stan- 
dish,  John  Alden,  Samuel  Fuller,  and  thirty 
three  more,  their  wdiole  number  being  101 
souls.  Mr.  Carver  was  chosen  their  gov- 
ernor ;  and  they  had  a  tedious  time  to  find 
out  a  place  to  settle  in ;  but  on  December 
16,  1620,  the  ship  came  into  the  habor 
which  they  called  Plymouth,  and  then  they 
had  to  build  themselves  habitations,  in  a 
cold  winter  season,  without  any  friend  to 
help  them.  They  intended  to  have  gone  to 
Hudson's  river,  but  the  Dutch  had  hired 
the  master  of  the  ship  deceitfully  to  prevent 
it ;  though  God  meant  it  tor  their  good  ; 
for  the  Indians  were  numerous  tliere,  while 
there  were  none  here.  A  great  sickness  a 
few  years  before  had  laid  this  place  deso- 
late, and  had  swept  off  most  of  the  Indians 
for  forty  miles  round,  so  that  those  who  re- 
mained were  glad  of  their  help  against  the 
Naragansets,  where  the  sickness  did  not 
reach  ;  and  here  were  fields  ready  cleared 
for  them,  who  had  no  cattle  to  help  them 
till  several  years  after. 

How  wonderful  are  the  works  of  God  ! 
Yea,  and  his  judgments  are  a  great  deep; 

Mor;<>n.  p.i.i;o  7-10. 


94    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND 


for  by  reason  of  their  long  voyage,  and  the 
difficulties  of  the  winter  foilovving,  without 
good  accommodations,  near  half  of  their 
comj)any  died  in  six  months,  among  whom 
was  governor  Carver  and  his  wile. — Yet 
the  survivors  were  wonderfully  supported 
and  the  chief  sachem  of  the  Indians  in  these 
parts  came  to  Plymouth  in  March,  1621, 
and  entered  into  a  friendly  covenant  with 
them,  which  lasted  all  tiieir  days.  After- 
wards some  friends  in  England  wrote  to 
them,  and  said.  "  we  are  still  persuaded,  you 
are  the  people  that  must  make  a  plantation 
and  erect  a  city  in  those  remote  places,  when 
all  others  fail."*  And  they  will  be  remem- 
bered to  the  latest  posterity. 

Massassoit.  the  sachem  who  had  made  a 
league  with  them,  having  found  out  a  plot 
which  was  laid  against  the  English  in  the 
spring  of  1623,  .  by  some  Indians  in  the 
Massachusetts  Bay,  informed  our  fathers 
of  Plymoutli  of  it  and  advised  them  to  cut 
off'  a  few  leaders  in  it,  whom  he  named, 
which  they  did,  and  so  the  plot  was  entire- 
ly crushed.f  Such  a  scarcity  also  came 
upon  them  in  that  year,  that  they  had  no 
bread  at  Plymouth  from  the  time  of  their 
planting  until  their  corn  was  grown  ;  but 
they  lived  upon  fish,  deer,  fowls  and  ground 
nuts.  And  to  add  to  their  trials,  a  great, 
drought  came  on  with  heat,  from  the  third 
week  in  May  to  the  middle  of  July,  so  that! 
their  corn  withered  as  if  it  were  dead  ;  and! 
a  siiip  which  tliey  had  long  expected  did 
notarrive,  butthey  thoughtthey  sawsignsol' 
of  its  being  wrecked  on  the  coasts.  This 
was  distressing  indeed  ;  but  their  authority 
set  apart  a  day  of  fasting  and  prayer  to  secK 
help  I'rom  their  God,  and  they  found  it  was 
not  in  vain;  for  though  the  I'ormer  part  of 
the  day  was  clear  and  hot,  yet  before  their 
exercise  was  over  the  clouds  gathered,  and 
distilled  next  morning  in  gentle  showers, 
and  so  lor  fourteen  days  together,  which 
revived  their  corn  and  other  Iruits,  so  thai 
they  had  a  plentiful  harvest.  And  soon 
after,  the  slnp  which  they  expected  arrived, 
and  another  in  a  i'ew  days  wherein  came, 
sixty  of  their  friends. J  And  they  never 
had  such  scarcity  afterwards. 

Mr.  Robinson  and  most  of  his  people 
were  detained  in  Holland,  until  after  a 
short  sickness,  he  died  there  on  March  1, 
1625,  in  the  (ii'tieth  year  of  his  age,  greatly 
lamented  by  his  people  both  there  and  here. 
His  family  came  over  afterwards,  and  his 
son  Isaac  lived  to  be  above  ninety  years 
old  and  lelt  male  posterity  in  the  county  of 
Barnstable.  The  company  of  adventurers 
in  England  would  not  be  at  the  expense  of 
conveying  these  and  others  from  Leyden, 
and  yet  demanded  the  pay  for  their  former 


*  HiRtorical  Societv.  vol.  3,  page  33, 
t  Prince,  p.  129— f33. 
t  Ibid,  p.  137— 13'J. 


expenses.  Therefore  in  1628  their  friends 
here  engaged  to  do  it,  when  William  Brad- 
lord,  Miles  Standish,  Isaac  Allerton,  Ed- 
ward VVinslow,  William  Brewster.  John 
Howland,  John  Alden,  and  Thomas  Prince, 
with  four  friends  in  London  after  having 
the  trade  of  this  colony  secured  to  them, 
undertook  to  pay  the  debts  of  the  colony  in 
England,  which  were  eighteen  hundred 
pounds  sterling,  and  also  to  bring  those 
friends  over.*  And  in  August  1629,  thirty- 
five  families  arrived  at  Plymouth,  from 
Leyden,  the  transporting  of  whom  cost  five 
hundred  and  fifty  pounds  sterling,  besides 
supporting  of  them  above  a  year  more,  till 
they  had  a  harvest  of  their  own,  all  of  which 
was  freely  given  them.f  A  wonderful  in- 
stance of  Christian  generosity. 

On  January  13,  1630,  the  Council  for 
New  England  gave  a  patent  to  William 
Bradford  and  his  associates  and  assigns  of 
all  that  part  of  New  England  between  Co- 
hasset  rivulet  towards  the  north,  and  Nar- 
raganset  river  towards  the  south,  the  west- 
ern ocean  towards  the  east,  and  between  a 
straight  line  directly  extending  up  into  the 
main  land  toward  the  north  from  the  mouth 
of  Narraganset  river,  to  the  utmost  bounds 
of  a  country  in  New  England,  called  Pa- 
canokit,  alias  Swamset,  westward,  and 
another  straight  line  extending  directly 
from  the  mouth  of  Cohasset  river  towards 
the  west,  so  far  into  the  main  land  west- 
ward as  to  the  utmost  limits  of  the  said  Pa- 
canokit  or  Swamset  extend ;  and  also  a 
tract  of  land  extending  fifteen  miles  wide 
on  each  side  of  Kennebeck  river,  &.c.,|:  and 
this  continued  a  distinct  government  until 
1692.  In  1621,  they  chose  a  governor  and 
one  assistant  with  him  ;  in  1624,  they  chose 
five  assistants ;  and  in  1633,  they  chose  a 
governor  and  served  assistants,  and  contin- 
ued that  number  as  long  as  they  remained 
a  distinct  government. 

As  to  the  government  of  the  Church, 
they  held  the  power  to  be  in  each  particu- 
lar Church,  to  receive  and  exclude  mem- 
bers, and  to  choose  and  ordain  officers 
though  they  would  act  in  fellowship  with 
sifter  churches.  As  to  officers,  they  held 
to  having  pastors,  ruling  elders,  and  dea- 
cons. Their  ruling  elders  were  to  have 
the  gifts  ol'  public  teachers,  but  not  to  ad- 
minister the  ordinances  of  baptism  and  the 
holy  supper.  Such  was  Mr.  William 
Brewster,  from  tlieir  first  coming  to  this 
land,  until  he  died  in  1644.  They  also  held 
that  every  brother  in  the  church  might  im- 
prove his  giils  in  public  teaching,  if  he  had 
gifts  that  could  edify  the  brethren,  to  whom 
They  were  to  be  subject.  Some  of  their 
proofs  for  it  were  these  :     One  apostle  says, 


'  Historical  CollecUons  at  Boston,  1794,  p.  61. 
t  Prince,  p.  1G8,  192. 
I  Prince,  p.  196,  197. 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.    95 


"  he  that  prophesieth,  speaketh  unto  men 
to  edification,  and  exhortation,  and  comfort. 
And  ye  may  all  prophecy  one  by  one,  that 
all  may  learn,  and  all  may  be  comforted." 
1  Cor.  xiv.  3,  31. — And  another  says,  "  As 
every  man  hath  received  the  gift,  even  so 
minister  the  same  one  to  another,  as  good 
stewards  of  the  manifold  grace  of  God.  If 
any  man  speak,  let  nim  rspeak  as  the  oracles 
of  God  ;  if  any  man  minister,  let  him  do  it 
as  of  the  ability  which  God  giveth,  that  God 
in  all  things  may  be  glorified  through  Jesus 
Christ."  1  Peter,  iv.  10,  11.*  Though 
they  took  much  pains  yet  they  never  obtain- 
ed a  pastor  here,  until  Mr. 'Ralph  Smith 
came  over  with  the  Salem  company  in  1629, 
and  not  being  wanted  there,  he  came  that 
year  to  Plymouth,  and  was  their  pastor 
about  six  years. 


CHAPTER  II. 

A  Church  settled  at  Salem — Governor 
Winthrop  comes  over  with  their  charter — 
Church  and  State  united —  Williams  ban- 
ished — His  great  service  in  the  Pequot 
wai — A  Synod  at  Cambridge — A  new 
court  called,  loho  punished  many  whom 
the  synod  had  condemned. 

After  our  fathers  at  Plymouth,  through 
great  dangers  and  difficulties,  had  pre- 
pared the  way,  many  who  disliked  the 
corruption  and  oppressions  in  the  church 
of  England  made  preparation  for  a  remo- 
val into  this  country.  Mr.  John  White,  a 
minister  at  Dorchester  in  England,  prevail- 
ed with  a  number  of  wealthy  men  to  write 
over  to  Roger  Conant  and  others,  who 
were  scatered  in  different  places,  to  repair 
to  Cape  Ann,  and  they  would  send  over 
money  and  goods  to  assist  them  in  planting 
an  fishing ;  and  they  did  so  with  success. 
And  on  March  19,  1628,  the  Council  for 
the  affairs  of  New  England  which  lies  be- 
tween lines  drawn  three  miles  north  of 
every  part  of  Merimack  river,  and  three 
miles  south  of  every  part  of  Charles  river 
and  the  Massachusetts  bay,  and  extending 
west  from  the  Atlantic  ocean  to  the  south 
sea.  And  they  sent  over  Mr.  John  Endi- 
cot  as  governor  of  said  people,  who  made 
Salem  to  be  their  chief  town ;  and  on 
March  4,  16  29,  king  Charles  granted  the 
Massachusetts  charter,  including  all  the 
lands  before  described,  to  be  holden  of  him 
and  his  heirs  and  successors.  AndJMr. 
Francis  Higginson  and  Samuel  Skelton, 
with  two  other  ministers  and  above  three 
hundred  persons  with  them,  came  over  to 

•  Robtnson  against  Bernard,  p.  235. 


Salem  and  gathered  a  church,  and  ordain- 
ed these  two  ministers  on  August  6,  1629, 
and  also  a  ruling  elder;  and  they  received 
the  right  hand  of  fellowship  from  the  church 
of  Plymouth  the  same  day.*  So  early  did 
they  join  with  those  here,  whom  many 
had  censured  for  separating  from  the  church 
of  England  in  their  native  country. 

And  on  June  12,  1630,  governor  Win- 
throp arrived  at  Salem  ;  and  about  fifteen 
hundred  people  came  over  that  year  bring- 
ing the  Masschusetts  charter  with  them, 
and  the  churches  of  Boston,  Dorchester, 
and  Watertown,  were  soon  formed  and  or- 
ganized like  Salemj  as  Charlestown  also 
was  in  1632.  At  first  they  received  mem- 
bers by  a  general  declaration  of  their  faith, 
and  the  discovery  of  a  regular  walk  ;  but 
they  afterwards  required  of  each  one  an 
account  of  a  change  of  heart  by  the  work  of 
God's  Spirit.  Mr.  John  Wilson  was  the 
first  pastor  of  the  Church  of  Charlestown 
and  IBoston,  who  was  ordained  with  a  ruling 
elder  and  two  deacons,  August  27,  1630. 
Governor  Winthrop  says,  "  We  used  im- 
position of  hands  but  with  this  protestation 
by  all,  that  it  was  only  a  sign  of  election 
and  confirmation,  not  of  any  mtent  that  Mr. 
Wilson  should  renounce  his  ministry  he  re- 
ceived in  England."!  But  he  afterwards 
informsus,  that  when  a  minister  had  resign- 
ed his  pastoral  charge  of  any  church,  he 
was  then"  no  minister,"  by  the  received 
determination  of  their  churches  ;  and  also 
they  that  did  not  allow  any  elders  to  lay  on 
hands  in  ordinations,  but  those  who  were 
of  the  church  where  the  ordination  was.J 
But  in  1648  that  liberty  was  granted  in 
their  platform. 

The  General  Court  at  Boston,  May  18, 
1631,  made  a  law  that  no  man  should  here- 
after be  admitted  as  a  freeman,  to  have  a 
vote  in  their  government,  but  a  member  in 
some  of  their  churches.  On  Sept.  4,  1633, 
arrived  a  ship,  in  which  came  John  Cotton, 
Thomas  Hooker,  and  Samuel  Stone,  min- 
isters, and  John  Haynes,  afterwards  gov- 
ernor of  the  Massachusetts,  and  then  of 
Connecticut.  Mr.  Cotton  was  soon  set- 
tled in  the  ministry  at  Boston,  where  he 
had  much  influence,  both  in  the  civil  and 
ecclesiastical  affairs  of  the  country,  till  he 
died.  But  Mr.  Hooker  could  not  agree 
with  him  in  some  things  of  great  impor- 
tance, though  he  did  in  others.  Hooker 
and  Stone  settled  first  at  Cambridge,  and 
then  removed  with  many  others  to  Hartford, 
in  1636,  and  were  leaders  in  the  colony  of 
Connecticut,  where  men  were  received  to 
be  ly-eemen  who  were  not  members  of  their 
churches.     They  also  held  that  none  had 


•Princo,  p.  aS.  190,  191. 

t  Journal,  p.  20. 

:  Journal,  page  257,  2S3. 


96     HIST.     OF     THE     BAPTISTS     IN     NEW-ENGLAND 


a  right  to  bring  their  children  to  baptism 
but  cominuniccints,  while  Cotton  was  for 
others  doing  it,  if  they  were  not  scandalous. 
And  he  was  for  carrying  the  power  of 
councils  higher  than  Hooker  would. 

Governor  Wintlirop  gives  the  following 
account  of  the  manner  of  their  forming 
churches,  and  receiving  members  into  them, 
which  was  soon  established.  It  was,  that 
where  a  church  was  designed  to  be  gath- 
ered, their  chief  rulers  and  ministers  nmst 
be  convened,  and  those  who  were  to  be  the 
first  members  of  the  church  were  to  tell  their 
experiences  before  them,  and  have  their  ap- 
probation, or  else  they  were  not  to  proceed. 
Of  this  he  relates  the  following  example.  In 
1635,  the  most  of  the  church  in  Dorchester, 
with  their  minister,  removed  up,  and  plant- 
ed Windsor,  and  began  the  colony  of  Con- 
necticut; in  which  year  Mr.  Richard  Mather 
came  over  and  settled  in  Dorchester.  And 
on  April  11,  1636,  many  rulers  and  minis- 
ters met  there  for  the  purpose  of  forming 
a  new  church ;  but  it  was  not  done,  be- 
cause the  most  of  those  who  intended  to 
be  members  were  thought  not  to  meet  at 
present  to  be  the  foundation  of  a  church, 
because  they  had  built  their  hopes  of  sal- 
vation upon  unsound  grounds,  viz.  Some 
upon  dreams  and  ravishes  of  spirit  by  fits; 
others  upon  reformation  of  their  lives ; 
others  upon  duties  and  performances,  &c. 
wherein  discovered  three  special  errors. 
1.  That  they  had  not  come  to  hate  sin  be- 
cause it  is  filthy,  but  only  left  it  because  it 
is  hurtful.  2.  That  by  reason  of  this  they 
had  never  truly  closed  with  Christ,  (or 
rather  Christ  with  them)  but  had  made 
use  of  him  only  to  help  the  imperfections 
of  their  sanclification  and  duties,  and  not 
made  him  their  sanclification,  wisdom,  &c. 
3.  They  expected  to  believe  by  some 
power  of  their  own,  tind  not  only  and 
wholly  from  Christ. 

These  are  the  view^s  that  Governor  Win- 
throp  had  of  Christian  experiences,  and  of 
how  churches  should  be  gathered.  And 
satisfaction  was  gained  the  fall  after,  when 
a  churcn  was  gathered  there.* 

Perhaps  he  and  many  rulers  and  teach- 
ers among  them,  were  as  wise  and  pious 
men  as  any  who  ever  undertook  to  estab- 
lish religion  upon  earth  by  huuman  laws?, 
enforced  by  the  sword  of  the  magistrate  ; 
and  the  evils  which  they  ran  into  ought  to 
be  imputed  to  that  principle,  and  not  to 
any  others  which  they  held  that  were 
agreeable  to  the  gaspel.  But  as  their  per- 
secutors in  England  were  then  exerting 
all  their  influence  to  bring  these  people 
again  under  their  power  in  religious  mat- 
ters, they  took  such  measures  to  defend 
themselves  as  cannot  be  justified  ;  and  as 

•  Wirithrop,  page  98,  105. 


Mr.  Roger  Williams  earnestly  labored  to 
prevent  those  measures,  and  to  promote 
the  establishment  of  full  liberty  of  con- 
science in  this  country,  they  bent  all  their 
power  against  him. 

According  to  his  own  account,  and  good 
inibrmation  from  others,  he  was  born  in 
Wales  in  the  year  1599,  and  he  had  the 
early  patronage  of  the  famous  Sir.  Edward 
Coke ;  was  educated  at  the  university  of 
Oxford,  and  was  introduced  into  the  min- 
istry in  the  church  of  England. 

But  he  soon  found  that  he  could  not  in 
conscience  conform  to  many  things  in  their 
worship ;  therefore  he  came  over  to  this 
country,  and  arrived  at  Boston  in  B^ebruary 
1631 ;  and  in  April  he  was  called  to  preach 
at  Salem ;  but  us  he  had  refused  to  com- 
mune with  the  church  at  Boston,  and  ob- 
jected against  the  oaths  they  took  when 
they  came  out  of  England,  and  the  force 
in  religious  afl'airs  which  they  exercised 
here,  the  court  at  Bf)ston  wrote  to  Salem 
against  him,  upon  which  he  went  to  Plym- 
outh, where  he  preached  aB'crre  two  years, 
and  was  highly  esteemed  by  Governor 
Bradford  and  others.  Mr  Prince  supposed 
that  he  had  taken  the  oath  of  a  freeman  at 
Boston  in  May  1531,  because  a  man  of  his 
name  is  upon  their  records  in  that  month ; 
but  this  was  an  evident  mistak,  and  I  found 
a  Roger  Williams  upon  their  records  the 
fall  before  this  minister  came  to  America. 
As  these  colonies  had  received  the  grant 
of  American  lands  from  the  kings  of  Eng- 
land, Mr.  Williams  wrote  his  thoughts 
against  it  while  he  lived  at  Plymouth, 
which  some  liked,  and  others  did  not ;  and 
as  Mr.  Skelton  was  sick  at  Salem,  Williams 
was  invited  there  to  preach  in  his  place, 
and  he  obtained  a  dismission  in  the  sum- 
mer of  1633,  and  preached  there  till  Skel- 
ton died,  August  2,  1634,  after  which  he 
was  ordained  in  Salem.  He  had  spoken 
against  the  meeting  of  ministers  by  them- 
selves, once  a  fortnight,  fearing  that  it 
might  grow  in  time  to  a  presbytery  or  su- 
perintendency  over  the  churches  ;*  and 
greater  difficulties  soon  followed. 

Thair  charter  gave  them  no  power  to 
make  any  laws  contrary  to  the  laws  of 
England,  and  they  had  sworn  to  act  ac- 
cordingly ;  yet  when  they  met  at  Boston, 
May,  14,  1634,  before  they  elected  their 
officers,  the  assembly  passed  an  act  which 
said,  "  It  was  agreed  and  ordered,  that  the 
former  oath  of  freemen  shall  be  revoked, 
so  far  as  it  is  dissonant  from  the  oath  of 
freemen  hereunto  written,  and  that  those 
that  received  the  former  oath  shall  stand 
bound  no  further  thereby,  to  any  intent  or 
purpose,  than  this  new  oath  ties  them  that 
take  the  same. 

'  Winthrop,  p  57. 


HIST.     OF     THE     BAPTISTS     II\     NEW-ENGLAND.    97 


The  Oath  of  a  Freeman. 

I.  A.  B.  being  by  God's  providence  an  in- 
habitant and  freeman  in  this  Common- 
wealth, do  freely  acknowledge  myself  to  be 
subject  to  the  government  thereof,  and 
therefore  do  here  swear  by  the  great  and 
dreadful  name  of  the  everliving  God,  that 
I  will  be  true  and  faithful  to  the  same,  and 
will  accordingly  yield  assistance  and  sop- 
port  hereunto  with  my  person  and  estate  as 
in  equity  I  am  bound,  and  will  also  truly 
endeavor  to  maintain  and  preserve  all  the 
liberties  and  privileges  thereof,  submiiing 
myself  to  the  wholesome  laws  and  orders 
made  and  established  by  the  same.  And 
further,  that  I  will  not  plot  nor  practice  any 
evil  against  it.  nor  consent  that  any  shall 
so  do  ;  but  will  truly  discover  and  reveal 
the  same  to  lawful  authority  now  here  es- 
tablished, for  the  speedy  preventing  there- 
of. Moreover  I  solemnly  bind  myself  in 
the  sight  of  God,  that  when  I  shall  be  call- 
ed to  give  my  voice  touching  any  such 
matters  of  this  state  wherein  freemen  are 
to  deal,  I  will  give  my  vote  and  suffrage 
as  I  shall  judge  in  mine  own  conscience 
may  best  conduce  and  tend  to  the  public 
weal  of  the  body,  without  respect  of  per- 
sons or  favors  of  any  man ;  so  help  me 
God  in  the  Lord  Jesus  Christ." 

And  it  appears  that  they  never  acted 
any  more  in  the  name  of  the  kings  of 
England,  until  after  1660.  And  what  a 
stretch  of  arbitrary  power  was  this  !  Yet 
men  might  still  chose  whether  they  would 
take  this  oath  or  not,  if  they  would  be  con- 
tent not  to  be  freemen.  But  when  they 
met  again,  March  4,  1635,  they  enacted, 
"  That  every  man  of  or  above  the  age  of 
sixteen  years,  who  hath  been  or  shall  here- 
after be  resident  within  this  jurisdiction  by 
the  space  of  six  months,  (as  well  servants 
as  others)  and  not  infranchised,  shall  take 
the  oath  of  residents,  belbre  the  governor, 
deputy  governor,  or  two  of  the  next  assis- 
tants, who  shall  have  power  to  convent  him 
for  that  purpose  ;  and  upon  his  refusal,  to 
bind  him  over  to  the  next  court  of  assis- 
tants, and  upon  his  refusal  the  second  time 
to  be  punished  at  the  discretion  of  the 
court.  It  is  ordered  that  the  freeman's 
oath  shall  be  given  to  every  man  of  or 
above  the  age  of  sixteen  years,  the  clause 
for  election  of  magistrates  only  excepted. 

Now  as  this  act  was  to  bind  all,  Mr. 
Williams  openly  preached  against  it  at 
Salem,  for  which  the  governor  and  assis- 
tants convented  him  before  them  on  April 
30 ;  but  he  refused  to  retract  what  he  had 
done,  and  Mr.  Cotton  says,  "The  court 
was  forced  to  desist  from  that  proceeding."* 
Indeed  he  calls  it  the  first  of  these  acts,  but 


•  Tenet  washpil.  part  page  29. 

Vol.  1.— M. 


Governor  Winthrop  shows  it  to  be  the  sec- 
ond.* And  because  of  it,  they  at  their 
meeting  in  May  took  away  some  land  from 
Salem,  by  an  act  which  said,  "  The  land 
betwixt  the  Clift  and  the  Forest  river,  near 
Marblehead,  shall  for  the  present  be  im- 
proved by  John  Humphrey,  Esq. ;  and  as 
the  inhabitants  of  Marblehead  shall  stand 
in  need  of  it,  the  said  John  Humphrey  shall 
part  with  it,  the  said  inhabitants  allowing 
him  equal  recompence  for  his  labor  and 
cost  bestowed  thereupon;  provided  that  if 
in  the  mean  time  the  inhabitants  of  Salem 
can  satisfy  the  court  that  they  have  a  true 
right  unto  it,  that  then  it  shall  belong  unto 
the  inhabitants  thereof"  And  how  was  that 
satisfaction  to  be  given?  Why  they  gave 
up  Mr.  Williams  in  the  fall  after,  and  when 
the  court  met,  March  3,  1636,  they  said, 
"  It  was  proved  to  this  court  that  Marble- 
neck  belongs  to  Salem." 

Thus  it  stands  upon  their  records,  though 
Mr.  Cotton  pretends  that  Salem  only  peti- 
tioned for  land  in  May,  1635  ;  instead  of 
their  having  some  taken  from  them,  until 
they  gave  him  up.  That  act  of  taking 
land  from  them,  appeared  so  evil  to  Mr. 
Williams  and  his  church,  that  they  wrote 
letters  of  reproof  to  the  churches  where 
those  rulers  belonged;  upon  which  their 
rulers  and  ministers  met  in  July,  and  gave 
Williams  notice  that  he  should  be  banished 
if  he  did  not  give  them  satisfaction  ;  and 
Salem  church  yielded  so  much  to  them 
that  he  left  preaching  to  them  in  August. 
And  when  the  court  met  in  September, 
Governor  Winthrop  says,  ''Mr.  Endicot 
made  a  protestation  in  justification  of  the 
letters  formerly  sent  from  Salem  to  other 
churches  against  the  magistrates  and  dep- 
uties, for  which  he  was  committed,  but  the 
same  day  he  came  and  acknowledged  his 
fault,  and  was  discharged."!  He  after- 
wards acted  at  the  head  of  their  govern- 
ment in  hanging  the  quakers  ;  but  as  Wil- 
liams remained  steadfast  their  record  says, 

Whereas  Mr.  Roger  Williams,  one  of 
the  elders  of  the  church  of  Salem,  hath 
broached  and  divulged  divers  new  and 
dangerous  opinions  against  the  authority 
of  magistrates,  as  also  writ  letters  of  de- 
famation both  of  the  magistrates,  and 
churches  here,  and  that  before  any  convic- 
tion, and  yet  maintaineth  the  same  with- 
out any  retraction;  it  is  therelbre  ordered, 
that  the  said  Mr.  Williams  shall  depart 
out  of  this  jurisdiction  within  six  weeks 
now  next  ensuing,  which  if  he  neglect  to 
perform,  it  shall  be  lawful  for  the  governor 
and  two  magistrates  to  send  him  to  some 
place  out  of  this  jurisdiction,  not  to  return 
any  more  without  leave  from  the  court." 


'  Journal,  pa£;e  80. 
t  Journal,  j).  '84,  86. 


98    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


As  he  did  not  go,  they  sent  for  him  to 
come  to  Boston  in  January,  1636,  but  he 
Gent  an  excuse  for  noi  coming;  upon  which 
they  sent  an  officer  to  take  him,  and  to  con- 
vey him  on  board  a  ship  bound  for  Eng- 
land ;  bat  wlienthe  officer  got  to  Salem,  he 
had  been  gone  three  days.*  He  first  went 
to  the  place  since  called  Rehoboth  ;  but 
Governor  Winslow  wrote  to  him,  that  he 
was  then  within  Plymouth  colony,  but  if 
he  would  only  go  over  the  river,  he  would 
be  out  of  it,  and  be  as  free  as  themselves. 
And  he  readily  did  so,  and  obtained  a  grant 
of  lands  from  the  Naraganset  Indians, 
where  he  began  the  first  civil  government 
upon  earth  that  gave  equal  liberty  of  con- 
science. Though  before  he  obtained  it, 
he  says  "  I  was  sorely  tossed  for  fourteen 
weeks,  in  a  bitter  winter  season,  not  know- 
ing what  bread  and  bed  did  mean."t  And 
from  a  view  of  the  great  things  which  God 
had  done  for  him,  he  called  the  place 
Providence. 

The  nature  of  true  liberty  of  conscience 
was  very  little  understood  then  in  the  world. 
And  as  God  had  brought  the  people  here, 
out  of  an  Egyptian  bondage,  and  given 
them  a  good  land,  they  imagined  .that  they 
ought  to  imitate  the  children  of  Israel,  in 
punishing  the  wicked,  and  in  establishing 
an  holy  government  in  this  great  country. 
And  from  hence,  they  who  opposed  such  a 
great  and  good  work,  appeared  to  them 
exceedingly  criminal.  A  noted  man,  who 
was  then  active  among  them,  thought  that 
Christ  called  them,  not  only  to  assist  in 
building  up  his  churches,  but  also  in  pull- 
ing down  the  kingdom  of  antichrist;  and 
that  he  said  to  them,  "  You  are  not  set  up 
for  tolerating  times,  nor  shall  any  of  you 
be  content  with  this,  that  you  are  set  at 
liberty,  but  to  take  up  your  arms,  and 
march  manfully  on  till  all  opposers  of 
Christ's  kingly  power  are  abolished. — 
Have  you  not  the  blessedest  opportunity 
put  into  your  hands  that  ever  any  people 
had  ?  Then  fail  not  in  the  prosecution  of 
the  work,  for  your  Lord  hath  furnished  you 
with  able  pilots,  to  steer  the  helm  in  a  god- 
ly, peaceable,  civil  government  also  ;  then 
see  you  make  choice  of  such  as  are  sound 
both  in  profession  and  confession,  men  fear- 
ing God  and  hating  bribes  ;  whoae  commis- 
sion is  not  limited  to  the  commands  of  the 
second  table,  but  they  are  to  look  to  the 
rules  of  the  first  also  ;  and  let  them  be 
sure  to  put  on  Joshua's  resolution  and  cour- 
age, never  to  make  a  league  with  any  of 
these  seven  sectaries.  The  Gortonists,  who 
deny  the  humanity  of  Christ,  and  most 
blasphemously  and  proudly  profess  them- 
eelves  to  be  personally  Christ.  2.  The  Pa- 
pists,  who  with   almost  equal  blasphemy 

'  .Toumal,  paije  02. 

t  Historical  Society,  vol.  1,  page  275 


and  pridQ  prefer  their  own  merits  and 
works  of  supererogation  as  equal  with 
Christ's  invaluable  death  and  sufferings. 
3.  The  Familists,  who  depend  upon  rare 
revelations,  and  forsake  the  sure  revealed 
word  of  Christ.  4.  The  Seekers,  who  de- 
ny the  churches  and  ordinances  of  Christ. 
5.  Aniinomians,  who  deny  the  moral  law 
to  be  the  rule  of  Christ.  6.  Anabaptists, 
who  deny  civil  government  to  be  proved 
of  Christ.  7.  The  Prelacy,  who  will  have 
their  own  injunctions  submitted  unto  in  the 
churches  of  Christ."* 

Here  we  planily  learn  the  cause  why 
Mr.  Williams  was  treated  so  cruelly. — 
But  as  God  overruled  the  cruel  selling  of 
Joseph  to  the  heathen,  as  a  means  of  saving 
the  lives  of  many  people  ;  so  the  banishing 
of  Mr.  Williams  made  him  a  chief  instru- 
ment of  saving  all  the  English  in  New 
England  from  destruction.  For  he  had 
obtained  much  knowledge  of  the  Indian 
language,  and  friendship  Avith  them,  when 
a  Avar  was  ready  to  break  out  with  the 
most  powerful  nation  in  the  land.  Of  this 
a  concise  view  was  given,  by  Governor 
Trumbull  and  the  general  court  ol'Connec- 
ticut,  in  1774,  in  answer  to  a  query  from 
England,  to  know  by  what  title  they  held 
their  lands.  Upon  it,  they  said,  "  The 
original  title  to  the  lands  on  Avhich  the  col- 
ony was  first  settled,  was  at  the  time  the 
Enghsh  came  hither,  in  the  Pequot  nation 
of  Indians,  who  were  numerous  and  war- 
like; their  country  extended  from  Nara- 
ganset to  Hudson's  river,  and  over  all 
Long  Island.  Saffacus,  their  great  Saga- 
more had  under  him  twenty  six  sachems ; 
he  injuriously  made  war  upon  the  English  ; 
he  exercised  despotic  dominion  over  his 
subjects  ;  he  with  all  his  sachems  and  peo- 
ple were  conquered,  and  made  tributaries 
to  the  English.  The  war  being  ended, 
considerations  and  settlements  were  made 
with  such  sachems  and  people  as  remained, 
who  came  in  and  received  full  contentment 
and  satisfaction."! 

Some  Indians  up  Connecticut  river  had 
been  so  much  oppressed  by  Saffacus,  that 
that  they  came  down  to  Plymouth  and 
Boston,  so  early  as  1631,  to  get  some  of  the 
English  to  go  up  and  settle  there.]:  And 
they  afterwards  went  up  to  trade  there 
several  times,  before  they  planted  Windsor, 
and  began  a  fort  at  Saybrook,  in  1635,  and 
Hartford  in  1636.  But  the  Pequots  killed 
several  men,  from  time  to  time  until  they 
murdered  John  Oldham,  near  Block  Island 
because  they  went  to  trade  that  way.  Mr. 
Williams  began  at  Providence  in  the  spring 
of  1636,  just  before  Oldham  was  killed,  the 
news   ot  which  they  first  received   from 


*  Johnson,  page  7,  8. 
t  Said  answer,  page  4. 
J  Wintlirop,  p.  25. 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.    99 


him  at  Boston,  July  26 ;  upon  which  the 
governor  there  wrote  to  him  to  use  all  his 
influence  with  the  Narragansets,  to  obtain 
their  help  against  the  Pequots.  This  he 
did  so  expeditiously,  as  to  return  their  an- 
swer July  30.  Messengers  were  then  sent 
to  the  Narragansets,  who  returned  to  Bos- 
ton with  a  favorable  answer  on  August  13. 
An  army  was  then  sent  round  by  water,  to 
revenge  the  death  of  Oldham,  and  to  try  to 
bring  the  Pequots  to  terms ;  but  they  re- 
turned without  success.*  Upon  a  sight  of 
their  danger,  the  Pequots  sent  directly  to 
the  Narragansets,  with  whom  they  had 
been  at  war  several  years,  and  desired 
that  they  would  make  peace  with  them  and 
for  all  to  join  together,  and  to  drive  the 
English  out  of  the  country  ;  saying.  If  you 
should  help  the  English  to  subdue  us  you 
would  thereby  make  way  for  your  own 
ruin  ;  and  we  need  not  come  to  open  battle 
with  them,  only  fire  their  houses,  kill  their 
cattle,  and  lie  in  wait  and  shoot  them  as 
they  go  about  their  business,  and  they  Avill 
soon  be  forced  to  leave  the  country,  and  the 
Indians  not  be  exposed  to  much  hazard."! 

What  policy  was  here  !  and  what  would 
the  English  have  done,  if  they  had  sent 
Williams  out  of  the  country  as  they  intend- 
ed ?  but  a  kind  providence  prevented  it, 
and  he  now  wrote  an  account  of  these 
to  Boston  ?  upon  which  they  sent  to  him  to 
do  his  utmost  for  their  relief;  and  he  says, 
"  The  Lord  helped  me  immediately  to  put 
my  life  in  my  hand,  and  scarce  acquaint- 
ing my  wife,  to  ship  myself  all  alone  in  a  poor 
canoe,  and  to  cut  through  a  stormy  wind 
with  great  seas,  every  minute  in  hazard  of 
my  life,  to  the  sachem's  house.  Three  days 
and  nights  my  business  forced  me  to  lodge 
and  mix  with  the  bloody  Pequot  ambassa- 
dors, whose  hands  and  arms  methought 
wreaked  with  the  blood  of  my  countrymen, 
murdered  and  massacred  by  them  on  Con- 
necticut river,  and  from  whom  I  could  not 
but  nightly  look  for  their  bloody  knives  at 
my  own  throat  also.  But  God  wonderfully 
preserved  nie,  and  helped  me  to  break  to 
pieces  their  design,  and  to  make,  promote, 
and  finish,  by  many  travels  and  charges,  the 
English  league  with  the  Narragansets 
and  Mohegans  against  the  Pequots.J  He 
prevailed  with  Miantenimo,  the  chief  sa- 
chem of  the  Narragansets.  to  come  to  Bos- 
ton in  October,  and  to  covenant  with  them 
to  war  against  the  Pequots  till  they  were  sub- 
dued ;  and  they  sent  a  copy  of  it  to  Mr. 
Williams,  who  could  best  hiterpret  it  to 
him.ll 

Uncas,  the  sachem  of  the  Mohegans, 
who  lived  between  New  London  and  Nor- 


•  Winthrop,  p.  103— lOS. 

t  Prrtiicf  to  Mason's  History,  p.  4. 

X  Historical  Society,  vol.  1.  p.-».'77. 

11  Winthrop,  p.  109,  110. 


wich,  had  revolted  from  the  Pequots  a  little 
before,  and  now  joined  against  them ;  and 
the  colonies  agreed  to  raise  an  army 
against  them  in  the  spring. 

But  the  Pequots  were  too  early  for  them, 
and  sent  an  army  up  the  river  in  April,  and 
killed  several,  and  captivated  others ;  upon 
which  Connecticut  raised  an  army  of  ninety 
English,  and  an  hundred  Mohegan  Indians, 
who  went  down  to  Saybrook,  where  captain 
Underbill  joined  them  with  nineteen  men 
upon  which  twenty  of  the  others  were  sent 
back,  and  then  the  army  sailed  to  the  Nar- 
raganset  bay,  under  the  command  of  cap- 
tain John  Mason  of  Windsor.  After  they 
landed,  many  of  the  Narragansets  joined 
them,  and  they  marched  over  Powcatuck 
river,  and  encamped  in  the  night ;  but  the 
Narragansets  were  so  much  afraid  of  the 
Pequots,  that  they  all  forsook  the  English, 
and  the  Mohegans  went  behind  them. 
Yet  captain  Mason  and  his  men  assaulted 
Mistick  fort  in  Stonington,  a  little  before 
day.  May  26,  1637,  and  by  fire  and  sword 
destroyed  six  or  seven  hundred  Pequots,  in 
about  an  hour,  when  only  seven  were  cap- 
tivated, and  about  seven  escaped  ;  while  he 
had  but  two  men  killed,  and  twenty  wound- 
ed.* Safiacus  was  at  another  fort  where 
some  of  his  own  men  were  for  killing  him, 
because  he  had  caused  this  dreadful  war  ; 
but  others  pleaded  for  him,  though  they  all 
concluded  to  flee  over  Connecticut  river. 
After  which  general  Stoughton  came  up 
with  120  men,  and  Mason  and  part  of  his 
men  joined  him  and  they  pursued  the  Pe- 
quots beyond  New  Haven,  and  Safl'acus 
fled  to  the  Mohawks,  who  cut  oti'his  head, 
and  informed  tbe  English  of  it.  So  many 
Pequots  were  slain  or  captivated,  thai  the 
rest  sued  for  peace,  which  was  granted 
upon  condition  of  their  quitting  their  name, 
and  former  habitations,  and  being  dispersed 
among  the  Mohegans  and  Narragansets, 
who  should  pay  an  annual  tribute  for  them, 
while  others  were  servants  to  the  English. 

All  this  was  accomplished  in  about  six 
months,  as  appears  by  the  journal  of  Gov- 
ernor Winthrop,  the  history  of  captain 
Mason,  and  other  accounts  ;  and  Indian  sa- 
chems, came  to  Boston  in  1538,  from  all  the 
country,  as  well  as  from  Long  Island,  to 
express  their  gratitude  to  (he  English  for 
this  victory,  as  Governor  Winthrop  inlbrms 
us.  And  captain  Mason  says,  in  liis  iiisto- 
ry,  that  they  had  but  two  hundred  and  fifty 
men  in  all  Connecticut  when  the  war  be- 
gan, and  they  were  in  the  midst  of  those 
enemies.  How  wonderful  then  was  their 
victory,  which  opened  a  wide  door  for  the 
English  to  fill  the  country!  Governor 
Eaton  and  Mr.  Davenport,  who  came  over 
in  the  time  of  the  war,  went  and  planted 

■  Mason's  History,  p.  10. 


lOOHlST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND 


New  Haven,  in  1638,  and  began  another 
colony,  who  allowed  none  to  be  freemen 
but  comnuinirants  in  their  churches. — 
About  three  thousand  people  came  over 
that  year ;  and  it  was  computed  that  from 
1628  "to  1643,  about  21,200  persons  came 
over  here  ;*  and  very  few  of  them  had 
separated  from  the  church  of  England  be- 
fore they  came  away.  This  fully  verified 
what  Mr.  Robinson  said,  twenly  years  be- 
fore Boston  was  planted  ;  and  it  shows  how 
men  are  influenced  in  rehgious  matters  by 
ihe  government  which  they  are  under. 

An  act  of  justice  now  towards  the  In- 
dians, served  greatly  to  confirm  their  friend- 
ship. For  four  young  men  ran  away  from 
Plymouth,  and  meeting  with  an  Indian  near 
Providence,  with  a  rich  pack  upon  his  back, 
they  murdered  him  for  it,  and  then  fled  to 
Rhode  Island.  Mr.  Williams  informed 
Governor  Winthrop  of  it,  who  advised  him 
to  write  to  Plymouth  about  it,  whcih  he 
did,  and  they  sent  to  Rhode  Island,  and 
caught  three  of  them,  and  hanged  them, 
at  Plymouth.  And  though  some  might 
think  it  strange,  that  three  English  should 
be  executed  for  one  Indian,  yet  none  can  tell 
how   many  lives  this  saved  afterwards. 

Yet  all  the  great  services  which  Mr.  Will- 
iams did  for  the  Massachusetts,  could  not 
prevail  with  them  to  take  off'  his  sentence 
of  banishment,  though  Governor  Winthrop 
was  for  it.  A  fear  of  their  enemies  in 
England  had  a  great  hand  in  this;  for 
on  April  28,  1634,  King  Charles  gave  a 
commission  to  archbishop  Laud,  and  eleven 
men  more,  to  revoke  all  the  charters  which 
he  had  given  to  these  colonies,  and  to  make 
Euch  new  constitutions  and  laws  as  they 
thought  meet  for  them ;  and  also  to  dis- 
place their  governors  and  other  officers, 
and  to  appoint  others  in  their  room  ;  to  im- 
pose tithes  for  the  clergy,  and  to  punish  all 
those  who  disobeyed  them  with  fines,  im- 
prisonment, or  death.  And  though  Gov- 
ernor Winslow  was  sent  over  their  agent 
and  got  this  commission  revoked,  yet  Laud 
caused  him  to  be  imprisoned  in  London 
seventeen  weeks,  for  teaching  sometimes 
at  Plymouth,  and  for  marrying  people 
as  a  magistrate,  which  Laud  called  an 
invasion  of  the  ministerial  office. f  And  to 
guard  against  such  tyranny,  was  of  great 
importance.  Another  reason  was,  that 
ihey  expected  to  obtain  so  much  power 
here,  as  to  give  a  wound  to  anti-christ  in 
other  countries.  For  a  man  who  was  well 
acquainted  with  their  views,  speaking  of 
the  man  of  sin,  says,  ''Mr.  John  Cotton, 
among  others,  hath  diligently  searched  for 
the  Lord's  mind  herein,  and  hath  declared 
Bome  sudden  blow  to  be  given  to  this  blood 


'  Jolinsnn.  n.  13. 

!  Hi.itoricaI  Society,  val   iv.  10.  119,120. 


thirsty  monster  ;  but  the  Lord  Christ  hath 
inseparably  joined  the  time,  means  and 
manner  of  this  work  together."* 

The  planting  of  this  country,  and  the 
great  things  which  God  hath  done  here, 
has  evidently  given  much  light  to  Europe, 
and  weakened  the  power  of  anti-christ 
there ;  but  the  use  of  force  in  religious  af- 
fairs, has  been  so  far  from  weakening  that 
enemy,  that  his  main  strength  lies  therein. 
But  the  Massachusetts  still  went  on  in  that 
way,  and  on  March  3,  1636,  they  said, 
'•  This  court  doth  not  nor  will  hereafter  ap- 
prove of  any  such  companies  of  men,  as 
shall  henceforth  join  in  any  way  of  church 
fellowship,  without  they  shall  first  acquaint 
the  magistrates,  and  the  elders  of  the  great- 
er part  of  the  churches  of  this  jurisdiction, 
and  have  their  approbation  herein.  And 
further  it  is  ordered,  that  no  person  being  a 
member  of  any  church  which  shall  hereaf- 
ter be  gathered  without  the  approbation  of 
the  magistrates  and  the  greater  part  of  the 
said  churches,  shall  be  admitted  to  the  free- 
dom of  this  commonwealth."  And  when 
they  met  at  Boston,  May  25,  1636,  Henry 
Vane,  Esq.,  was  chosen  governor,  and 
John  Winthrop,  deputy  Governor ;  and  he 
and  Dudley  were  elected  to  be  a  standing 
council  for  life,  and  the  governor  for  the 
time  being  was  to  be  their  president.  En- 
dicot  was  also  chosen  a  counsellor  for  life 
the  next  year  :  for  which  their  charter  gave 
no  right,  and  no  others  were  ever  elected 
so  among  them.  Five  rulers  and  three 
ministers  were  also  now  appointed,  "  To 
make  a  draught  of  laws  which  may  be  the 
fundamentals  of  this  commonwealth,  and 
to  present  the  same  to  the  next  general 
court;  and  it  is  ordered  that  in  the  mean 
time  the  magistrates  and  their  associates 
shall  proceed  in  the  courts,  to  hear  and  de- 
termine all  causes  according  to  the  laws 
now  established  and  where  there  is  no  law, 
then  as  near  the  laws  of  God  as  they  can. 

So  that  when  their  laws  were  made, 
their  judges  were  to  act  thereby  in  reli- 
gious affairs,  instead  of  the  laws  of  God. 
But  what  followed  among  them  may  be  a 
warning  to  all  after  ages,  against  con- 
founding church  and  state  together  in  their 
government.  For  disputes  and  divisions 
about  grace  and  works,  between  their  chief 
rulers  and  ministers,  came  on  in  Boston, 
and  spread  through  all  tiie  country  to  a 
great  degree.  A  fast  was  appointed  on 
account  ol'it,  on  January  19,  1637,  but  Mr. 
Wheelright  then  preached  a  sermon  which 
increased  their  difficulties,  for  which  he 
was  called  before  their  General  Court, 
March  9,  who  dismissed  him  for  the  pres- 
ent ;  and  when  they  met  May  17,  after  a 
sharp  contention.  Mr.  Winthrop  was  again 


Johnson,  p.  230. 


HIST.     OF     THE     BAPTISTS     IN     NEW- ENGLAND.  jQl 


chosen  Governor,  and  Mr.  Vane  was  left 
out  of  office  and  the  case  of  Wheelright 
was  again  deferred.  A  Synod  of  minister 
from  all  the  colonies  met  at  Cambridge, 
August  30,  and  sat  three  weeks,  and  drew 
up  a  list  of  eighty  errors  which  they  said 
were  held  in  the  country ;  and  then  the 
General  Court  met  September,  26,  and 
again  dismissed  Mr.  Wheelright.  and  dis- 
solved the  house  of  deputies,  and  called 
another  for  November  2,  1637.  Such  an  in.- 
stance  as  never  was  here  before  or  since,  of 
electing  the  house  of  deputies  twice  in  one 
fall.  The  house  they  dissolved  had  26  depu- 
ties, and  the  nevvoneSl.onlyelevenof  whom 
were  in  that  Avhich  was   dissolved. 

And  now  they  had  a  majority  to  punish 
those  whom  the  Synod  had  condemned  ; 
and  they  went  on  to  banish  John  Wheel- 
wright, AVilliatn  Aspenvvall,  Ann  Hutchin- 
son, and  others,  and  to  disarm  76  men  58  of 
whom  were  of  Boston.  Of  these  Mr. 
Wheelright  and  some  others  went  and 
planted  Exeter  in  New  Hampshire,  and 
were  dismissed  and  recommended  to  form 
a  church  there,  from  the  church  in  Boston;* 
though  Mr.  Williams  was  excommunicated 
by  the  church  in  Salem,  after  lie  had  been 
banished  by  the  Court,  for  things  that  Gov- 
ernor Winthrop  judged  to  be  less  danger- 
ous than  the  other  was  guilty  off — 
Wheelright  was  banished  for  what  they 
judged  to  be  sedition  and  contempt  of  their 
government,  and  Williams  for  denying 
that  they  had  any  right  to  make  laws,  and 
enforce  them  with  the  sword  in  religious 
affairs.  Wheelright  afterwards  made  a 
slight  confession  to  them,  and  was  restored 
to  favor,  but  Williams  never  retracted  his 
opinion  about  liberty  of  conscience,  therefore 
they  never  would  restore  him.  And  how 
many  have  there  been  ever  since,  who 
have  been  more  earnest  for  the  use  of  force 
in  religious  affairs,  than  for  the  peace  and 
good  order  of  civil  government !  but  wise 
men  learn  much  by  the  mistakes  of  others. 
Mr.  John  Haynes  was  Governor  of  the 
Massachusetts  in  1635,  and  prononnced  the 
sentence  of  banishment  onWilliams:  but 
he  removed  to  Hartford  in  the  spring  of 
1637,  where  he  afterwaads  said  to  Will- 
iams, "  I  think  I  must  confess  to  you,  that 
the  most  wise  God  hath  provided  and  cut 
out  this  part  of  his  world,  for  a  receptacle 
and  refuge  for  all  sorts  of  consciences. 
I  am  now  under  a  cloud,  and  my  brother 
Hooker,  with  the  bay,  as  you  have  been ; 
we  have  removed  from  them  thus  far,  and 
yet  they  are  not  satisfied  "J  This  confirms 
what  was  before  said  of  the  difference  be- 
tween the  Massachusetts  and  Connecticut 
governments. 


*  Belknap's  New  Hampshire,  vol.  i,  p.  37. 
t  Hutchinson's  Collections,  p.  71. 
i  Historical  Society,  vol  i.  p.  280. 


In  September,  1638,  the  Massachusetts 
made  a  law  to  compel  all  the  inhabitants 
in  each  town  to  pay  an  equal  proportion 
towards  the  support  of  religious  ministers, 
though  none  had  a  vote  in  choosing  them 
but  communicants  in  their  churches.  And 
they  then  made  another  law,  which  said, 
"  That  whosoever  shall  stand  excomunica- 
ted  for  the  space  of  six  months,  wilhout 
labouring  what  in  him  or  her  lieth  to  be  re- 
stored, such  person  shall  be  presented  to 
the  court  of  assistants,  and  there  proceed- 
ed with  by  fine,  imprisonment,  banishment, 
or  further  for  the  good  behaviour,  as 
their  contempt  and  obstinacy  upon  full 
hearing  shall  deserve."  But  this  act  was 
so  high  and  glaring  that  it  was  repealed 
the  next  year.  In  the  mean  time,  as  adul- 
tery was  a  capital  crime  by  the  law  of  Mo- 
ses, a  law  to  punish  it  with  death  was  made 
at  Boston,  in  1631,  and  three  persons  were 
banished  for  it  in  1638,  and  a  man  and  a 
woman  were  hanged  for  it  in  1644. 


CHAPTER    III. 

Rhode  Island  planted — Their  first  govem- 
wenf. — Providence  upon  another  plan. — 
The  Baptist  church  there. —  Their  sen- 
timents spread. — Account  of  Knollys. — 
A  law  against  the  Baptists. — And  wri- 
tings also. — Men  in  England  against 
them. —  The  case  of  Gorton  and  his  com- 
pany.— Indians  against  them. —  They  are 
banished  but  obtain  relief  from  England 
—  Williams  obtains  a  charter :  and  writes 
against  persecution.,  and  Cotton  against 
him. —  Owen  for  him. —  These  colonies  for 
severity  ;  but  Robinson  for  liberty. 

When  such  cruelty  was  exercised  at 
Boston,  Mr.  John  Clarke,  his  brother  Jo- 
seph, and  many  others  concluded  to  remove 
away  ;  and  when  they  came  to  Providence 
Mr.  Williams  advised  them  to  go  to  the  Is- 
land of  Aquidnet;  and  he  went  with  them 
to  Plymouth,  to  inquire  whether  they  claim- 
ed it  or  not ;  and  finding  that  they  did  not, 
many  went  there,  and  signed  a  covenant 
on  March  7,  1638.  in  which  they  said,  •■  We 
f  whose  names  are  underwritten, 
Exodus,  do  here  solemnly,  in  tlie  pres- 
xxxiv.  3,  I  ence  of  Jehovah,  incorporate 
4.  I  ourselves  into  abody  politic,  and 

I  as  he  shall  help,  will  submit  our 
o  nu  J  persons,  lives  and  estates,  unto 
„:  o°"' I  our  Lord  Jesus  Christ,  the  King 
of  kings,  and  Lord  of  lords,  and 
to  all  Those  perfect  and  most  ab- 
2  Kings,  solute  laws  of  his,  given  us  in 
xi.  17.  his  lioly  word  of  truth,  to  be 
^  guided  and  judged  thereby. — 
William  Coddington,  John  Clarke,  V/illiam 


102    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND, 


Hutchinson,  John  Coggsball.  WiUiajn  As-\ 
mnwull,  Thomas  Savage.,  William  Dyre,! 
William  Freeliornc,  Philip  Sherman,  John 
Walker,  Richard  Carder,  William  Baul- 
stone,  Edward  Hutchinson,  Edward  Hutch- 
inson, juniur,  Samuel  Wilbore,  John  San- 
ford,  John  Porter,  Henry  Bull." 

This  I  copied  from  their  records.  Those 
whose  names  are  in  Italic  afterwards  went 
back,  and  were  reconciled  to  the  Massa- 
chusetts ;  and  most  of  the  others  were  of 
note  on  the  Island,  which  they  called  Rhode 
Island.  Their  covenant  to  be  governed  by 
the  perfect  laws  of  Christ  as  a  body  politic, 
seemed  to  be  preferable  to  the  scheme  of 
the  Massachusetts  ;  yet  as  they  could  not 
find  laws  to  govern  such  a  body  in  the  New 
Testament,  they  went  back  to  the  laws  of 
Moses,  and  elected  a  judge  and  three  el- 
ders, to  rule  them.  And  an  assembly  of 
their  freemen,  on  January  2,  1639,  said, 
"  That  tiie  judge,  together  with  the  elders, 
shall  rule  and  govern  according  to  the  gener- 
al rules  of  the  word  of  God,  when  they  have 
no  particular  rule  from  God's  word,  by  the 
body  prescribed  as  a  direction  unto  them 
in  the  case."  But  on  March  12,  1640,  they 
changed  their  plan  of  government,  and 
elected  a  governor,  deputy  governor,  and 
four  assistants  ;  and  they  went  on  till  they 
disfranchised  four  men,  and  suspended  oth- 
ers from  voting  in  their  elections  ;  after- 
wards Mr.  Williams  went  over  to  England 
and  obtained  a  charter  which  included  them 
in  his  government. 

He  liad  procured  a  deed  of  Rhode  Island 
for  them,  from  the  Narraganset  sachems, 
on  March  24,  1638  ;  and  another  to  himself 
of  Providence,  the  same  day.  He  and  a 
few  friends  had  been  there  for  two  years 
before  ;  and  when  he  had  obtained  a  deed 
of  the  town,  he  gave  a  deed  to  Stuckely, 
Wcstcoat,  William  Arnold,  Thomas  James, 
Robert  Cole,  John  Green,  John  Throck- 
morton, William  Harris,  William  Carpen 
ter.  Thomas  Olney,  Francis  Western 
Richard  Waterman,  Ezekiel  Holiman,  and 
such  other  as  the  major  part  of  them  should 
admit  into  fellowship  and  vote  with  them. 

To  these  he  gave  a  right  in  the  town 
freely ;  but  they  who  were  received  after- 
wards, were  to  pay  him  thirty  shillings  a 
piece.  And  they  were  Chad  Brown,  Wil- 
liam Field,  Thomas,  Harris,  William  Wick- 
enden,  Robert  Williams,  Richard  Scott, 
William  Renolds,  John  Field,  John  War- 
ner, Thomas  Angell,  Benedict  Arnold, 
Joshua  Winsor,  Thomas  Hopkins,  Francis 
Weeks,  &c.  They  all  signed  a  covenant 
which  said, 

"  We  whose  names  are  underwritten,  be- 
ing desirous  to  inhabit  in  the  town  of  Prov- 
idence, do  promise  to  submit  ourselves  in 
active  or  passive  obedience  to  all  such  or- 
ders or  agreements  as  shall  be  made  for 


public  good  of  the  body  in  an  orderly  way, 
by  the  major  consent  of  the  present  inhabi- 
tants, masters  of  families,  incorporated  to- 
gether into  a  township,  and  such  others 
whom  they  shall  admit  unto  the  same,  07ily 
in  cifil  things."  And  I  ibund  a  record  af- 
terward which  said,  "  It  was  agreed  that 
Joshua  Verin,  upon  breach  of  covenant,  or 
restraining  liberty  of  conscience,  shall  be 
witheld  from  liberty  of  voting  till  he  shall 
declare  the  contrary."  He  restrained  his 
wife  from  going  to  meeting  as  often  as  she 
desired ;  and  upon  this  act  against  him 
he  removed  away,  as  their  records  show. 
■VAnd  the  men  who  were  for  such  liberty, 
^oon  formed  the  first  Baptist  church  in 
America.  Mr.  Williams  had  been  accus- 
ed before  of  embracing  principles  which 
tended  to  anabaptism  ;  and  in  March,  1639, 
he  was  baptized  by  one  of  his  brethren,  and 
then  he  baptized  about  ten  more.  But  in 
July  following,  such  scruples  were  raised 
in  his  mind  about  it,  that  he  refrained  from 
such  administration  among  them.*  Mr. 
Williams  discovers  in  his  writings,  that  as 
sacrifices  and  other  acts  of  worship  were 
omitted  by  the  people  of  God,  while  his 
temple  lay  in  ruins  :  and  that  they  were  re- 
stored again  by  immediate  direction  from 
Heaven,  so  that  some  such  direction  was 
necessary  to  restore  the  ordinances  of  bap- 
tism and  the  supper,  since  the  desolation  of 
the  church  in  mystical  Babylon. f  But 
these  cases  are  far  from  being  parallel ;  for 
the  altar  of  God  in  one  place,  in  the  land  of 
Canaan,  was  the  onl}''  place  where  accep- 
table sacrifices  could  then  be  oH'ered  ;  while 
the  Christian  church  is  not  confined  to  any 
place,  but  Christ  is  with  the  saints  wherev- 
er they  meet  in  his  name  ;  and  he  says  to 
his  ministers,  Go  ye  and  teach  all  nations, 
baptizing  them  in  the  name  of  the  Father, 
and  of  the  Son  and  of  the  Holy  Ghost : 
teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you  :  and  lo,  1 
am  with  you  always,  even  unto  the  end  of 
the  world,  Amen.  Mat.  xviii.  20,  x.xviii. 
10,  20,  And  these  promises  belong  only  to 
the  children  of  God,  in  the  way  of  observ- 
ing all  his  commandments,  let  them  be  or- 
dained by  whom  they  may.  As  the  priests 
who  could  not  find  a  register  of  their  law- 
ful descent  from  Aaron  were  put  from  the 
priesthood,  whom  Christ  owes  under  the 
gospel.  Ezra  ii.  62.  1  Peter  i.  23,  xi.  9. 
xAfter  Mr.  Williams  lelt  that  church  in 
Providence,  tbey  chose  Mr.  Thomas  Olny 
for  their  pastor,  and  he  served  them  in  that 
office  until  he  died,  in  16S2j  and  through 
many  trials  and  changes  Uiey  have  contin- 
ued ever  since,  and  are  now  a  flourishing 
church.  Others  had  much  labor  about  bap- 
tism in  these  times.     Mr.  Charles  Chaun- 

•  Wintlirr>i),p.  174_1R3. 
t  Reply  to  CoUon,  p.  1U7. 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.     IO3 


cey  preached  at  Plymouth  above  two  years, 
and  they  would  fain  have  settled  him  with 
Mr.  Reynor,  their  other  minister ;  but  he 
believed  that  gospel  baptism  was  dipping, 
and  that  sprinkling  for  baptism  was  not 
lawful^  as  their  records  show.  He  there- 
fore went  to  Scituate,  where  he  practised 
the  dipping  of  infants.*  He  was  afterwards 
president  of  the  college  at  Cambridge. — 
Governor  Winthrop  also  says,  "  The  lady 
Moody,  a  wife  and  anciently  religious  wo- 
man, being  taken  with  the  error  of  denying 
baptism  to  infants,  was  dealt  with  by  many 
of  the  elders  and  others,  and  admonished 
by  the  church  of  Salem,  whereof  she  was 
a  member ;  but  persisting  still,  and  to  avoid 
further  trouble,  she  removed  to  the  Dutch 
against  the  advice  of  all  her  friends.  Ma- 
ny others  infected  with  anabaptism,  remov- 
ed thither  also."  They  went  to  the  west 
part  of  Long  Island,  where  Mr.  Williams 
went  in  1643,  and  made  peace  between  the 
Indians  and  the  Dutch  and  then  sailed  for 
England. t 

Mr.  Henserd  Knollys  was  a  minister  in 
the  church  of  England  for  nine  years,  and 
then  he  was  so  cruelly  persecuted  therein, 
that  he  came  over  to  Boston  in  the  spring 
of  1638 :  but  their  rulers  called  him  an  An- 
tinomian,  and  would  not  suffer  him  there  ; 
therefore  he  went  to  Dover  on  Piscataqua 
river,  where  he  preached  near  four  years, 
and  then  returned  to  England,  and  arrived 
in  London  in  December,  1641.  As  the  war 
broke  out  there  the  next  year,  liberty  for 
various  opinions  was  caused  thereby,  and 
he  became  a  Baptist,  and  gathered  a 
church  in  London,  where  he  often  had  a 
thousand  hearers.  He  baptized  Mr.  Hen- 
ry Jeffy,  an  eminent  minister  in  that  city, 
and  was  one  who  signed  the  Baptist  con- 
fession of  faith  in  1643,  which  was  as  clear 
in  the  doctrines  of  the  gospel,  as  \Vas  that 
of  the  divines  at  Westminster;  a  copy  of 
which  Mr.  Crosby  has  given  at  the  end  of 
the  first  volume  of  his  history.  He  also  in- 
forms us  that  Mr.  Knollys  continued  a  faith- 
ful pastor  of  his  church  in  London,  through 
great  changes  and  suflerings  until  he  died 
in  peace,  September  19,  1691,  aged  93 
years.  And  though  many  things  were 
published  against  him  here,  yet  Dr.  Mather 
says,  "  He  had  a  respectful  character  in 
the  churches  of  this  wilderness."  And 
Mr.  John  Clarke  was  a  preacher  of  the  gos- 
pel at  Newport,  until  he  formed  a  Baptist 
church  there  in  1644,  which  has  continued 
by  succession  ever  since.  But  the  Massa- 
chusetts were  so  much  afraid  of  the  spread 
of  their  principles,  that  they  made  a  law  in 
November  that  year,  which  said, 

"  Forasmuch  as  experience  hath  plenti- 
fully and  often  proved,  that  since  the  first 


•  Winthrop.  p.  273— ai^— 299. 
t  Magnolia,  Book  ii|  p.  '^^ 


rising  of  the  Anabaptists,  about  100  years 
since,  ihey  have  been  the  incendiaries  of 
the  commonwealths,  and  the  infectors  of 
persons  in  main  matters  of  religion,  and  the 
troubles  of  churches  in  all  places  Avhere 
they  have  been,  and  that  they  who  have 
held  the  baptizing  of  infants  unlaAvful,  have 
usually  held  other  errors  or  heresies  to- 
gether therewith,  though  they  have  (as 
other  heretics  use  to  do)  concealed  the 
same  till  they  spied  out  a  fit  advantage  and 
opportunity  to  vent  them,  by  way  of  ques- 
tion or  scruple  ;  and  whereas  divers  of  tliis 
kind  have,  since  our  coming  to  New  Eng- 
land, appeared  amongst  ourselves,  (as  oth- 
ers before  them)  denied  the  ordinanceof  ma- 
gistracy, and  the  lawfulness  of  making  war, 
and  others  the  lawfulness  of  magistrates, 
and  their  inspection  into  the  breach  of  the 
first  table;  which  opinions,  iftliey  should 
be  connived  at  by  us,  are  like  to  be  increas- 
ed amongst  us,  and  so  must  necessarily 
bring  guilt  upon  us,  inlection  and  trouble 
to  the  churches,  and  hazard  to  the  whole 
commonwealth  it  is  ordered  and  agreed, 
that  if  any  person  or  persons,  within  this 
jurisdiction  shall  either  openly  condemn  or 
oppose  the  baptizing  of  infants  or  go  about 
secretly  to  seduce  others  from  the  approba- 
tion or  use  thereof,  or  shall  purposely  de- 
part the  congregation  at  the  ministration  of 
the  ordinance,  or  shall  deny  the  ordinance 
of  magistracy  or  their  lawful  right  or  au- 
thority 10  make  war,  or  to  punish  the  out- 
ward breaches  of  the  first  table,  and  shall 
appear  to  die  court  willfully  and  obstinate- 
ly to  continue  therein,  after  due  time  and 
means  of  conviction,  every  such  person  or 
persons  shall  be  sentenced  to  banishment." 
Thus  denying  infant  baptism  was  made 
a  cause  of  banishment,  by  men  who  knew 
that  many  who  did  so,  did  not  hold  the  er- 
rors mentioned  in  this  law.  And  Mr.  Cot- 
ton said  in  those  times,  "  They  do  not  de- 
ny magistrates,  nor  predestination,  nor 
original  sin,  nor  maintain  free-will  in  con- 
version, nor  apostacy  from  grace  ;  but  only 
deny  the  lawful  use  of  the  baptism  of  chil- 
dren, because  it  wanteth  a  word  of  com- 
mandment and  example,  from  the  Scrip- 
ture. And  I  am  bound  in  christian  love 
to  believe,  that  they  who  yield  so  far,  do  it 
out  of  conscience,  as  following  the  exam- 
ple of  the  apostle,  who  professed  of  himself 
and  his  followers,  We  can  do  nothing 
against  the  truth,  but  for  the  truth.  But 
yet  I  believe  withal,  that  it  is  not  out  of 
love  to  the  truth  that  Satan  yieldeth  so 
much,  but  rather  out  of  another  ground, 
and  for  a  worse  end.  He  knoweih  that 
now,  by  the  good  hand  of  God,  they  are 
set  upon  purity  and  reformation;  and  now 
to  ])lead  against  the  baptism  of  children 
upon  any  of  those  Arrninian  and  Popish 
grounds,   as   those   above   named,    Satan 


104    HIST.    OF    THE    BAPTISTS    IN    NE  V/-EN  GLAND. 


knoweth  they  would  be  rejected.     He  now 


pleadoth  no  other  arguments  in  these  times 
of  reformation,  than  may  he  urged  from  a 
main  principle  of  reformation,  to  wit,  Tliat 
no  duty  of  God's  worship,  nor  any  ordi- 
nance of  religion,  is  to  be  administered  in 
his  church,  but  such  as  hath  a  just  warrant 
from  the  word  of  God.  And  by  urging  this 
argument  against  the  baptism  ol"  children 
Satan  translbrmeth  himself  into  an  angel 
of  light."* 

Here  we  may  see  that  Mr.  Cotton  knew 
the  baptists  among  them  were  not  such  as 
are  described  in  the  above  law;  though 
his  charily  about  thern  was.  that  they  were 
deceived  by  the  devil,  in  pleading  plain 
Scripture  against  infant-baptism,  which 
hath  no  precept  nor  example  for  it  in  the 
word  of  God.  And  another  minister  near 
him,  in  writing  against  the  baptists,  rani<e 
them  vvitii  our  first  mother  Eve,  and  says, 
"Hath  God  said  it?  was  the  old  serpen- 
tine insinuation  to  blind  and  beguile,  and 
to  corrupt  first  the  judgment  in  point  of 
warrant  of  this  or  that  practice."!  As  if 
a  calling  in  question  a  custom  of  men, 
which  is  not  named  in  the  word  of  God, 
was  as  criminal  and  dangerous  as  a  dispu- 
ting the  authority  and  truth  of  his  express 
command.  Oi'  this  every  one  must  judge 
for  himself.  The  Presbyterian  assembly 
of  divines  at  Westminster  now  denied  lib- 
erty to  their  Congregational  brethren  in 
England,  to  have  gathered  churches  there, 
distinct  from  their  parish  churches;  and 
said  to  them,  "  This  liberty  was  denied  by 
the  churches  of  New  England,  and  we 
have  as  just  ground  to  deny  it  as  they;  this 
desired  forbearance  is  a  perpetual  drawing 
away  from  churches  under  the  rule  ;  for 
upon  the  same  pretence,  those  who  scruple 
infant  baptism  may  withdraw  from  their 
churches,  and  so  separate  into  another  con- 
gregation; and  so  in  that,  some  practice 
may  be  scrupled  and  they  separate  again. "| 
Such  is  the  effect  of  the  use  of  force  in  re- 
ligious affairs.  And  it  now  caused  much 
trouble  to  the  Massachusetts,  from  men 
Avho  were  really  very  corrupt  in  their  doc- 
trines. 

Samuel  Gorton  had  considerable  knowl- 
edge of  the  Hebrew  and  Greek  languages, 
which  he  made  use  of  to  corrupt  the  word 
of  God.  He  held  the  coming  and  suffer- 
ings of  Christ  to  be  within  his  chihlren,  and 
that  he  was  as  much  in  this  world  at  one 
time  as  another  ;  or  that  all  which  we  read 
about  him  is  to  be  taken  in  a  mystical  sense, 
which  he  called  spiritual  sense.  And  of 
the  visible  church  he  says,  "  Pharisaical  in- 
terpreters, who  erect  churches  as  true 
churches  of  God,  that  admit  of  decay,  and 

•  Cottciii  on  baplism,  1647,  p.  3. 
t  Cobb-^t  on  baptism,  p.  8. 
;  Crosby,  vol.  i.  p.  136,  187. 


falling  from   God  in   whole,  or   any   part 


thereof,  are  they  who  have  deceived  and 
undone  the  world  from  the  foundation  there- 
of unto  (his  day,  and  are  the  proper  witch- 
es of  the  world,  which  the  Scripture  in- 
tends." Again  he  says,  "  They  can  strain 
nut  the  gnat  of  dipping  into,  or  sprinkling 
with  water  in  the  entrance  into  their 
church."  And  he  says,  "Antichrist  is  not 
to  be  confined  to  any  one  particular  man 
or  devil,  but  every  one  of  that  spirit  is  the 
original  and  proper  inlet  of  sin,  and  inun- 
dation of  God's  Avrath  into  the  world,  1 
John  ii.  18,  22.  Neither  is  tlie  disposition, 
office  and  authority  of  the  Son  of  God, 
confined  and  limited  to  one  man  ;  but  eve- 
ry one  who  is  of  that  spirit,  hath  that  roy- 
al prerogative  or  set  io  him  to  be  the  Son 
of  God,  even  so  many  as  believe  in  that 
name."  John  i.  12.* 

And  his  practice  was  no  better  than  his 
principles.  For  he  came  over  to  Boston 
in  1636,  where  he  caused  considerable  troub- 
le and  then  did  the  like  at  Plymouth,  from 
whence  he  went  to  Newport  and  behaved 
so  there,  that  they  inflicted  corporal  punish- 
ment upon  him.  He  then  went  and  bought 
some  land  near  Pawtuxet  river,  in  the 
south  part  of  Providence,  in  January  1641 ; 
but  such  contention  soon  arose  among 
neighbors  there,  about  earthly  things,  that 
they  came  armed  into  the  field  to  fight;  but 
Mr.  Williams  interposed  and  pacified  them 
or  the  present,  and  then  wrote  to  Boston 
for  advice  and  help.  This  was  not  granted 
from  thence,  unless  they  would  come  un- 
der the  Massachusetts  government.  And 
as  difficulties  continued  great  in  that  place, 
four  men  went  from  Pawtuxet  to  Boston, 
in  September  1642,  and  submitted  them- 
selves and  their  lands  under  that  govern- 
ment ;  and  then  their  rulers  wrote  to  Gor- 
ton and  others  to  come  to  Boston,  and 
answer  to  the  complaints  of  these  men. — 
But  they  were  so  far  from  going,  that  they 
wrote  a  long  letter,  containing  a  mystical 
paraphrase  upon  their  writing,  and  many 
provoking  sentences  against  said  rulers, 
and  their  religious  principles  and  conduct, 
and  a  refusal  to  go,  dated  November  20, 
1642,  signed  by  twelve  men.  And  to  get 
out  of  their  reach,  these  men  Avent  over  the 
river,  and  bought  the  lands  at  Shawomet, 
of  the  Indians,  and  received  a  deed  of  it, 
January  12,  1643,  signed  by  Miantanimo 
and  Ptmdiam. 

In  May  following  the  General  Court  at 
Boston  sent  men  into  those  parts ;  and 
finding  that  Gorton  and  his  company  were 
gone  out  of  what  tliey  called  their  jurisdic- 
tion, they  got  Pumham  and  Socononco,  two 
Indian  sachems,  to  come  to  Boston  and  to 
submit  themselves   and  their  lands  unto 


'  Antidote  against  Pharisaical  teachers,  p.  42,  60,  61. 


HIST.     OF     THE    BAPTISTS     IN    NEW-ENGLAND.  JQS 


their  government;  and  then  to  enter  a  j  ford,  and  left  him  in  the  hands  of  the  Eng- 
complaint  against  Gorton  and  his  company,  hsh,  at  his  own  request;  and  when  the 
that  they  had  taken  away  their  lands,  by  commissioners  met  at  Boston  in  Septem- 
the  influence  of  Miantanimo,  who  force'dlher,  they  debated  about  what  they  should 
Pumham  to  sign  the  deed,  as  they  said, j do  with  him;  and  though  they  could  not 
though  he  would  not  receive  any  of  the  I  see  any  right  they  had  to  put  him  to  death, 
pay  for  it.  Upon  which  the  Governor  and  [yet  they  feared  that  if  he  was  set  at  liberty 
one  assistant  wrote  to  Gorton  and  his  com- jit  would  be  very  dansrerous  to  themselves 
pany  to  come  to  Boston,   and  answer  to -and  therefore  they  delivered  him  to  Uncas 


these  complants  ;  and  they  sent  to  Mian- 
tanimo also  to  come  to  Boston  for  the  same 
end. 

But  Gorton  and  his  company  sent  a  long 
and  provoking  letter,  and  refused  to  go. 
Miantanimo  went  down  and  justified  his 
sale  of  those  lands,  and  said  those  sachems 
were  his  subjects,  or  rulers  under  him. 
And  it  appears  by  many  writings,  that  he 
was  a  man  of  the  greatest  powers  of  mind, 
and  of  the  greatest  influence  among  the  In- 
dians of  almost  any  one  in  the  land,  which 
caused  the  English  to  be  greatly  afraid  of 
him. 

After  much  consultation,  commissioners 
from  New  Haven,  Connecticut,  Plymouth, 
and  the  Massachusetts,  met  at  Boston  in 
September,  and  signed  articles  of  confed 


for  him  to  execute  him  without  torture, 
which  he  did.*  Thus  one  evil  leads  on  to 
others,  like  the  breaking  forth  of  waters. 

For  the  confinement  of  Gorton  and  his 
company  did  no  good  to  them,  and  it  caus- 
ed uneasiness  to  many  of  their  own  people ; 
and  therefore  when  the  General  Court  met 
at  Boston,  March  7,  1644,  they  passed  an 
act,  which  said,  "  It  is  ordered  that  Samu- 
el Gorton  and  the  rest  of  that  company, 
who  stand  confined,  shall  be  set  at  liberty ; 
provided  that  if  they  or  any  of  them  siiall, 
after  fourteen  days  after  such  enlargement^ 
come  within  any  part  of  our  jurisdiction, 
either  in  the  Massachusetts,  or  in  or  near 
Providence,  or  any  of  the  lands  of  Pumham 
and  Socononco,  or  elsewhere  within  our  ju- 
risdiction,   then   such   person    or    persons 


eration  for  mutual  assistance  and  defence  ;1  shall  be  apprehended,  wheresoever  they 
that  two  commissioners  from  each  colony !  may  be  taken,  and  shall  suffer  death  by 
should  meet  once  a  year,  or  oftener  if  ne-j  course  of  law  ;  provided  also  that  during 
cessary,  to  order  the  general  affairs  of  all, [all  their  continuance  in  our  bounds  inhab° 
while  the  internal  government  of  each  liting  for  the  said  time  of  fourteen  days,  they 
should  be  as  before.  And  the  Massachu- !  shall  be  still  bound  to  the  rest  of  the  arti- 
setts  declared  that  Shawomet  was  within  [cles  of  their  former  confinement,  upon  the 
Plymouth  colony,  and  called  upon  them  to  penalty  therein  expressed." 
relieve  the  Indians  there  ;  whom  they  said|  Thus  it  stands  upon  their  records.  And 
Gorton's  company  bftid  oppressed ;  but  ra-  one  of  the  officers  who  brought  them  to 
ther  than  attempt  it,  they  gave  up  all  the! Boston,  says,  '•  To  be  sure  there  be  them 
right  they  had  there  to  the  Massachusetts.! in  New-England,  that  have  Christ  Jesus 
and  the  other  commissioners  assented  to  it.  and  his  blessed  ordinances  in  such  esteem. 
The  Massachusetts  then  put  their  gov- {that,  the  Lord  assisting,  they  had  rather 


ernment  into  a  posture  of  war,  and  sent 
three  officers  and  forty  armed  soldiers  to 
Shawomet,  and  brought  Gorton  and  a 
number  of  his  company  by  force.  They 
also  brought  away  about  eighty  head  of 
their  cattle,  to  pay  the  cost  of  this  expedi- 
tion. And  when  they  got  these  men  there, 
they  left  the  affair  about  lands,  and  tried 
them  for  their  lives,  upon  a  charge  of  here- 
sy and  blasphemy ;  but  a  small  majority 
saved  their  lives  for  that  time  ;  and  they 
enacted  that  Samuel  Gorton,  John  Weeks, 
Randall   Holden,  Robert  Potter,  Richard 


loose  their  lives,  than  suffer  them  to  be 
thus  blasphemed,  if  they  can  help  it.  And 
whereas  some  have  favored  them,  and  en- 
deavored to  bring  under  blame  such  as 
have  been  zealous  against  their  abomina- 
ble doctrines ;  the  good  God  be  favorable 
unto  them,  and  prevent  them  from  coming 
under  the  like  blame  with  Ahab.  Yet  they 
remain  in  their  old  way  ;  and  there  is  some- 
what to  be  considered  in  it,  to  be  sure,  that 
in  these  days,  when  all  look  for  the  fall  of 
antichrist,  such  detestable  doctrines  should 
be  upheld,  and  persons  suffered,  who  ex- 


Carder,  Francis  Weston,  and  John  War- jceed  the  beast  himself  for  blasphemy  ;  and 
ner,  should  be  confined  in  seven  of  their  i  this  to  be  done  by  those  that  would  be 
chief  towns,  during  the  pleasure  of  the  | counted  refbrmens,  and  such  as  seek  the  ut- 
court,  to  work  for  their  living,  and  not  tojter  subversion  of  antichrist."! 
publish  their  errors  nor  to  speak  against  I  This  hsitory  was  finished  in  1652  ;  and  it 
the  govei-nment,  each  upon  pain  of  death.! discovers  the  sincerity  of  the  actors  in  those 
Some  others  had  smaller  punishment.         ,  measures,  which  now  appear  very  strange. 

In  the  mean  time  war  had  broken  out  be-  And  if  any  men  had  a  right  to  use  force 
tween  the  Naragansetts  and  the  Mohegans,  ^  with  others  about  religious  afl\\irs,  perhaps 

in  which  Uncas  prevailed,  and  took  Mian-   ■  . ..,   . .,.,  ,  ^r  -no  ..nr  ■„,. 

tanimo  prisoner,  and  earned  hiin  to  Hart-i    iJoimsou'ii iiist  p.  i87 

Vol.  1.— N. 


10(5    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


these  were  as  pious  men  as  ever  did  so,  as 
I  observed  before.  But  nothing  serves 
more  to  jirejudire  sinful  men  against  tlie 
truth,  than  injurious  treatment  from  those 
who  teach  it ;  wliich  Gorton  and  his  com- 
pany iiave  evidenced  even  to  this  day. — 
For  when  they  were  released,  they  went  to 
Rhode  Island,  and  from  thence  over  to  the 
Naraffansetts,  where  they  procured  a  deed 
from  the  Indians  of  all  their  people  and 
lands,  which  they  resigned  over  lo  tiie  king 
of  England,  and  appointed  Gorton  and  oth- 
ers a^  their  agents,  to  carry  tiie  same  to 
him,  dated  April  19,  1644.  And  they  went 
over  to  England  with  it,  and  there  publish- 
ed an  account  of  their  suOerings  at  Boston  ; 
and  though  the  king  could  not  help  them, 
yet  they  obtained  an  order  from  the  Par- 
liament to  the  Massachusetts,  to  allow  them 
to  enjoy  the  lands  which  they  had  purchas- 
ed, and  to  remove  any  obstructions  that 
they  had  put  in  tlie  way  of  it.  And  as  the 
Earl  of  Warwick  was  their  great  friend  in 
this  nliair,  they  called  their  town  Warwick. 


"  Taking  notice,  some  of  us  of  long  time, 
of  Mr.  Roger  Williams,  his  good  atiections 
and  conscience,  and  of  his  sufterings  by 
our  common  enemies  and  oppressors  of 
God's  people  the  prelates;  as  also  of  his 
great  industry  and  travel  in  his  printed  In- 
dian labors  in  your  parts,  the  like  where- 
of we  have  not  seen  extant  from  any  part 
of  America,  and  in  which  respect  it  hath 
pleased  both  houses  o['  Parliament,  freely 
to  grant  unto  him  and  friends  with  him  a 
free  and  absolute  charter  of  civil  govern- 
ment for  these  parts  of  his  abode  ;  and 
withal  sorrowfully  resenting,  that  amongst 
good  men,  our  friends,  driven  to  the  ends 
of  the  earth,  exercised  with  the  trials  of  a 
wilderness,  and  who  mutually  give  good 
testimony  each  of  other,  as  we  observe 
you  do  of  him,  and  he  abundantly  of  you ; 
ihere  should  be  such  a  distance.  We 
thought  it  fit  upon  divers  considerations, 
to  profess  our  great  desires  of  both  your 
utmost  endeavors  of  a  near  closing,  and 
of   ready    expressing  of   fliese  good    af- 


And  Gorton  taught  his  doctrines  there  fori  lections,   which  we  perceive  you  bear  to 


many  years;  and  the  effects  of  them,  and 
of  the  persecutions  which  these  men  suH'er- 
ed,  with  the  general  nature  of  sin,  have 
caused  a  large  part  of  their  posterity  to 
neglect  all  religion  to  this  day ;  others  of 
them  have  become  professors  of  religion, 
but  not  in  the  Congregational  way. 


each  other,  in  the  actual  performance  of 
all  friendly  offices  ;  the  rather  because  of 
those  bad  neighbours  you  are  like  to  find 
too  near  you  in  Virginia,  and  the  unfriend- 
ly visits  from  the  west  of  England  and  from 
Ireland  ;*  that  howsoever  it  may  please  the 
Most  High  to   shake  our  foundation,  yet 


When  Mr.    Wifliams   saw  how   things  the  report  of  your  peaceable  and  prosper- 


went  here,  and  that  some  light  opened  in 
England,  he  went  there  in  the  spring  of 
1643,  and  published  a  Key  to  the  language 
and  customs  of  the  Indians  in  our  country; 
which  the  Historical  Society  at  Boston  re- 
printed in  1794.  And  as  Sir  Henry  Vane, 
who  was  governor  at  Boston  in  the  time  of 
the  Pequot  war,  was  now  a  member  of 
Parliament,  and  had  a  great  regard  for  Mr. 
Williams,  he  used  his  great  influence  in 
procuring  a  charter  for  him,  "Bordering 
northward  and  northeast  on  the  patent  of 
the  Massachusetts,  east  and  southeast  on 
Plymouth  patent,  south  on  the  ocean,  and 
on  the  west  and  northwest  by  the  Indians 
called  Naragansetts  ;  the  whole  tract  ex- 
tending about  twenty  five  miles,  vmto  the 
Pequot  river  and  country;  to  be  known 
by  the  name  of  "  the  incorporation  of  Prov- 
idence plantations  in  the  Naraganset  bay, 
in  New  England."  It  gave  them  power  to 
form  their  own  government,  elect  all  tlieir 
officers,  and  to  make  all  their  laws  as  near 
the  laws  of  England  as  they  could.  This 
charter  was  dated  March  14,  1644,  and 
was  signed  by  Robert  Warvvir'.;,  Philip 
Pembroke,  Say  and  Seal,  Philip  Wharton, 
Arthur  Haslcrig,  Cornelius  Holland,  Hen- 
ry Vane,  Sanmel  Vassel,  John  iloUe,  Miles 
Corbet  nnd  William  Spurstow. 

With  this  they  sent  a  letter  to  the  rulers 
and  other  friends  in  Massachusetts,  saying, 


ous  plantations  may  be  some  refreshing  to 
your  true  and  faithful  friends."! 

Mr.  Williams  arrived  at  Boston  with 
this  letter,  in  September  1644,  and  lliey  let 
him  pass  on  to  Providence  ;  but  they  nev- 
er took  off' his  sentence  of  banishment,  nor 
ever  allowed  of  the  validity  of  the  charter 
of  his  own  civil  government  until  1656. — 
And  we  are  now  to  see  the  cause  of  it  more 
fully.  For  Mr.  Williams  published  a  book 
in  London  that  year,  which  opened  the 
evil  of  their  conduct,  beyond  any  thing  he 
had  done  before.  The  title  of  it  is,  "^The 
bloody  tenet  of  persecution  for  the  cause 
of  conscience."  It  appeared  to  Mr.  Cotton 
to  be  of  so  dangerous  a  tendency  to  them, 
that  he  published  an  answer  to  it  in  1647, 
which  he  called,  "  The  bloody  tenet  wash- 
ed, and  made  white  in  the  blood  of  the 
Lamb."  But  Williams  replied  to  it  in 
1652,  and  called  it  "  The  bloody  tenet  yet 
more  bloody,  by  Mr.  Cotton's  endeavor  to 
wash  it  whife."  And  I  will  give  a  few  ex- 
tracts from  these  writings. 

A  prisoner  in  London  wrote  some  rea- 
sons against  persecution  which  one  Hall 
of  Roxbury  obtained,  and  sent  it  to  Mr. 
Cotton,  and  he  wrote  an  answer  to  it. 
But  as  Mr.  Hall  was  not  satisfied  therewith, 

■  Places  ihal,  were  then  in  the  king's  party,  but  were 
Eoon  alter  brouglit  under  the  parliument. 
t  Winllirop,  p.  356. 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  IO7 


he  sent  it  to  Mr.  Williams  who  now  pub- 
lished the  whole  controversy.  The  prison- 
er first  brought  the  case  which  Christ  has 
stated,  of  the  children  of  his  kingdom,  and 
the  children  of  the  devil,  appearing  by 
their  fruits  in  the  field  of  the  world,  when 
he  said  '•  Let  both  jrrow  together  until  the 
harvest."  Matt.  xiii.  30.  38.  And  the 
prisoner  said,  '•  the  reason  seems  to  be,  be- 
cause they  who  are  tares^  may  hereafter 
become  wheal ;  they  -who  are  blind,  may 
hereafter  see;  they  who  resist  him  may 
hereafter  receive  him ;  they  who  are  now 
in  the  devil's  snare,  and  averse  to  the  truth, 
may  hereafter  come  to  repentance ;  they 
who  are  now  blasphemers  and  persecutors, 
as  Paul  was  may  in  time  become  faithful 
as  he  did  ;  they  who  are  now  idolaters, 
as  the  Corinthians  once  were,  may  here- 
after become  true  worshippers,  as  they  did  ; 
1  Cor,  vi,  9  ;  they  who  are  no  people  of 
God,  nor  under  mercy  may  hereafter  be- 
come his  people,  and  obtain  mercy.  1  Pe- 
ter ii.  10."* 

Now,  though  these  things  are  very  plain, 
yet  Mr.  Cotton  went  on  for  more  than  forty 
pages,  before  he  came  to  the  case  in  hand, 
which  the  prisoner  said  in  few  words  ; 
"  Tares  are  antichristians  or  false  christ- 
ians."! And  when  Mr.  Cotton  came  to 
this,  he  said,  "  It  is  not  the  will  of  Christ 
that  antichrist,  and  antichristianity  should 
be  tolerated  in  the  world,  until  the  end  of 
the  world.  For  God  will  put  it  into  the 
hearts  of  faithful  princes  (as  they  have  giv- 
en their  kingdoms  to  the  beast.)  so  in  full- 
ness of  time  to  hate4he  whore,  to  leave  her 
desolate  and  naked,  and  to  burn  her  flesh 
Avith  fire.  Rev.  xvii.  16,  17.''J  Mr.  Wil- 
liams had  before  said,  "This  ha,ting  and 
desolating  and  making  naked  and  bLirning, 
shall  not  arise  by  way  of  ordinance,  war- 
ranted by  the  institution  of  Christ  Jesus ; 
but  by  way  oi  providence^  when  (as  it  useth 
to  be  with  whores  and  their  lovers)  the 
church  of  Rome  and  her  great  lovers  shall 
fall  out;  and,by  the  righteous  vengeance  of 
God  upon  her,  drunk  with  the  blood  of  the 
saints,  these  mighty  fornicators  shall  turn 
their  love  into  hatred,  which  shall  make  her 
a  poor  naked  whore,  torn  and  consumed. "§ 
But  Mr.  Cotton  passed  this  over  in  silence. 
Now  if  we  take  the  word  flesh  here  to 
mean  riches,  it  is  well  known  that  the  king 
of  France  did  the  most  to  enrich  the  Pope, 
of  any  king  upon  earth  ;  and  the  French 
nation  have  now  taken  the  riches  of  the 
church  of  Rome  to  support  war  and  venge- 
ance against  her,  above  ail  others  in  the 
world.  And  is  not  this  according  to  that 
prophecy  ? 


■  Bloody  tenet,  p.  2, 
t  Bloody  tenet,  p.  44. 
t  Tenet  washed,  p,  42,  43. 
§  liloody  tenet,  p.  246. 


Of  civil  government,  Mr.  Williams  says, 
"The sovereign, original,  and  foundation  of 
civil  power  lies  in  the  people  ;  and  it  is  evi- 
dent that  such  governments  as  are  b}'  them 
erected  and  established,  have  no  more 
power,  nor  for  any  longer  time,  than  the 
civil  power  or  people  consenting  and 
agreeing  shall  betrust  them  with.  This  is 
clear,  not  only  in  reason,  but  in  the  expe- 
rience of  all  commonweals,  where  the  peo- 
ple are  not  deprived  of  natural  freedom  by 
the  power  of  tyrants."*  Yea,  the  experience 
of  all  America,  in  Iter  deliverance  Irom  the 
tyrany  of  Britian,  confirms  this  truth.  And 
as  to  religion,  Mr.  Williams  says,  "Per- 
sons may  with  less  sin  be  forced  to  marry 
whom  they  cannot  love,  than  to  worship 
where  they  cannot  believe.t  And  I  find 
no  answer  to  this. 

Mr.  Cotton  was  so  far  from  thinking  that 
he  was  a  persecutor,  that  he  said,  "  It  is 
not  lawful  to  prosecute  any,  until  after  ad- 
monition once  or  twice,  and  so  the  apostle 
directeth,  and  giveth  the  reason,  that  in 
fundamental  points  of  doctrine  or  worship, 
the  word  of  God  is  so  clear,  that  he  cannot 
but  be  convinced  in  conscience  of  the  dan- 
gerous error  of  his  way,  after  admonition 
wisely  and  faithfully  dispensed.  And  then 
if  any  one  persist,  it  is  not  out  of  con- 
science, but  against  his  conscience,  as  the 
apostle  saith,  Titus  iii.  10,  11."  Upon 
which  Williams  says,  "Titus,  unto  whom 
these  directions  were  written,  was  no  min- 
ister of  the  civil  state,  armed  with  the  ma- 
terial sword,  who  might  inflict  punishments 
on  the  bodies  of  men,  by  imprisonments, 
whipping,  fines,  banishment  and  death. — 
Titus  was  a  minister  of  the  gospel,  armed 
only  with  the  spiritual  sword  of  the  word 
of  God,  and  such  spiritual  weapons  as  were 
mighty  through  God  to  the  casting  down 
of  strong  holds  ;  yea,  every  high  thought 
of  the  highest  heart  in  the  world.  1  Cor. 
X.  4."J  And  he  observes  that  the  charges 
and  exhortations  which  Christ  gave  to  his 
ministers,  are  now  applied  to  civil  magis- 
trates in  this  affair.  But  upon  this  Mr. 
Cotton  says, 

"  Look  the  answer  through,  and  you  shall 
find  not  one  of  the  charges  or  exhortations 
given  to  ministers,  ever  directed  by  the 
answerer  to  civil  magistrates  ;  the  false- 
hood of  the  discusser  in  this  charge  upon 
the  answerer  is  palpable  and  notorious." 
And  yet  in  this  book  he  says,  "the  good 
that  is  brought  to  princes  and  subjects  by 
the  due  punishment  of  apostate  seducers, 
idolaters  and  blasphemers,  is  manifold. 
1.  It  putteth  away  evil  from  the  people, 
and  cutteth'  oft'  a  gangrene,  which  would 


*  Bloody  tenet,  p.  137. 

t  P.  M3. 

J  Bloody  tenet,-  p.  137 


108    HIST.     OF     THE     BAPTISTS     IN    NEW-ENGLAND. 


spread  to  further  unsodliness.  Deut.  xiii. 
5,  2.  Tim.  ii.  16—18.  2.  It  driveth  away 
wolves  from  worrying  and  scattering  the 
sheep  of  Christ;  for  false  teachers  be 
wolves.  Matt.  vi.  15.  Acts,  xx.  29.  And 
the  very  name  of  wolves  holdeth  forth  what 
benefit  will  redound  to  the  pheep,  by  either 
killing  them,  or  driving  them  away."* 

If  any  man  will  take  the  pains  to  examine 
Mr.  Cotton's  book  well,  he  will  find  that 
his  main  arguments  are  taken  from  scrip- 
tures which  belong  to  the  church  and  not  to 
the  state.  And  that  passage  in  the  epistle 
to  Titus,  about  an  heretic,  condemned  of 
himself,  is  referred  to  t>om  one  end  of  his 
book  to  the  other.  And  it  I's  implied  in  the 
sentence  of  banishment,  passed  against 
Mr.  Williams  where  he  is  condemned  for 
writing  letters  against  their  rulers,  "  before 
any  conviction."  ■  This  idea  the  court  evi- 
dently took  i'rom  Mr.  Cotton,  who  h;id 
great  influence  in  their  government.  And 
as  Williams  denied  that  Christ  had  appoint- 
ed the  civil  sword  against  false  teachers, 
Cotton  said,  "  It  is  evident  that  the  civil 
sword  was  appointed  for  a  romedy  in  this 
case,  Deut.  xiii.  And  appointed  it  was  by 
that  angel  of  God's  presence,  whom  God 
promised  to  send  with  his  people,  as  being 
unwilling  to  go  with  them  himself  Exod. 
xxxiii.  2,  3.  And  that  Angel  was  Christ, 
whom  they  tempted  in  the  wilderness. 
1  Cor.  X.  9.  And  therefore  it  cannot  truly 
be  said,  that  the  Lord  Jesus  never  appoint- 
ed the  civil  sword  for  a  remedy  in  such  a 
case  ;  for  he  did  expressly  appoint  it  in  the 
Old  Testament ;  nor  did  he  ever  abrogate 
it  in  the  New.  The  reason  of  the  law, 
which  is  the  life  of  the  law,  is  of  eternal 
force  and  equity  in  all  ages,  Thou  shall 
surely  kill  him.  because  he  hath  sought  to 
thrust  thee  away  from  the  Lord  thy  God, 
Deut.  xiii.  9.  10.  This  reason  is  of  moral, 
that  is.  of  universal  and  perpetual  equity, 
to  put  to  death  any  apostate  seducing 
idolater,  or  heretic,  who  seeketh  to  thrust 
away  the  souls  of  God's  people,  from  the 
Lord  their  God."t 

Erom  hence  Williams  called  his  reply, 
"  The  bloody  tenet  yet  more  bloody,  by 
Mr.  Cotton's  endeavor  to  wash  it  white  ;" 
;"om  which  many  extracts  are  made,  in  the 
first  volume  of  our  History ;  and  also  an 
extract  from  Ur.  Owen,  who  said  "  He  who 
holds  the  truth  may  be  confuted,  but  he 
cannot  be  convinced  but  by  the  truth. — 
That  a  man  should  be  said  to  be  convinced 
oC  a  truth,  and  yet  that  truth  not  shine  in 
upon  his  understanding,  to  the  expelling 
the  contrary  error,  to  mc  is  strange.  To 
be  convinced  is  to  be  overpowered  by  the 
evidence  of  that,  which  before  a  man  knew 
not.     I  once  knew  a  scholar  invited  to  a 


•  Tfo.n  washed  p.  S3.  137.  133. 
V  Ibid,  p.  60,  G7. 


dispute  with  another  man,  about  something 
in  controversy  in  religion  ;  in  his  own,  and 
in  the  judgment  of  all  the  bystanders, 
the  opposing  person  was  utterly  confuted : 
and  yet  the  scholar,  within  a  few  months, 
was  taught  of  God,  and  clearly  convinced, 
that  it  was  an  error  which  he  had  main- 
tained, and  the  truth  which  he  oppo- 
sed ;  and  then,  and  not  till  then,  did  he 
cease  to  wonder,  that  the  other  was  not 
convinced  by  his  strong  arguments,  as  he 
before  had  thought.  To  say  a  man  is  con- 
vinced, when  either  from  want  of  skill  and 
ability,  or  the  like,  he  cannot  maintain  his 
opinion  against  all  men,  is  a  mere  conceit. 
That  they  are  obstinate  and  pertinacious  is 
a  cheap  supposal,  taken  up  without  this 
price  of  a  proof  As  the  conviction  is  im- 
posed not  owned,  so  is  this  obstinacy ;  if 
we  may  be  judges  of  other  men's  obstinacy, 
all  will  be  plain  ;  but  if  ever  they  get  up- 
permost, they  will  be  judges  of  ours."* — 
This  the  great  Dr.  Owen  published  in 
London,  the  year  after  Mr.  Cotton's  book 
came  out  there.  But  it  was  so  little  re- 
garded here,  that  violent  methods  Avere 
still  pursued  in  this  country,  though  against 
the  minds  of  many. 

When  the  commissioners  of  the  united 
colonies  met  at  New  Haven,  September  9, 
1646,  they  said,  "  Upon  serious  consider- 
ation of  the  spreading  nature  of  error,  the 
dangerous  growth  and  effects  thereof  in 
other  places,  and  especially  how  the  purity 
and  power  both  of  religion  and  civil  order 
is  already  much  complained  of  if  not  wholly 
lost  in  part  of  New  England,  by  a  licentious 
liberty  granted  and  settled,  whereby  many, 
casting  off  the  rule  of  the  word,  profess 
and  practice  what  is  good  in  their  own 
eyes ;  and  upon  information  of  what  peti- 
tions have  been  lately  put  up  in  some  of 
the  colonies,  against  the  good  and  straight 
ways  of  Christ,  both  in  churches  and  in  the 
commonwealth,  the  commissioners,  remem- 
bering that  these  colonies,  for  themselves 
and  their  posterity,  did  unite  into  this  firm 
and  perpetual  league,  as  for  other  respects, 
so  for  mutual  advice,  that  the  truth  and 
liberties  of  the  gospel  might  be  preserved 
and  perpetuated,  thought  it  their  duty 
seriously  to  commend  it  to  the  care  and 
consideration  of  each  General  Court  with- 
in these  united  colonies,  that  as  they  have 
laid  their  foundations  and  measured  the 
house  of  God,  the  worship  and  worshippers, 
by  the  rod  God  hath  put  into  their  hands, 
so  they  would  walk  on  and  build  up  (all 
discouragements  and  difficulties  notwith- 
standing) with  undaunted  heart  and  un- 
wearied hand,  according  to  the  same  rules 
and  patterns  ;  that  a  due  watch  be  kept  at 
the  doors  of  God's  house,  that  none  be  ad- 
mitted as  members  of  the  body  of  Christ, 

■  Folio  collection  of  his  tracts,  p.  312, 


HIST.     OF     THE     BAPTISTS     IN     NEW-ENGLAND.  109 


but  such  as  hold  forth  effectual  calling,  and 
thereby  union  with  Christ  the  head ;  and 
that  those  whom  Christ  hath  received,  and 
enter  by  an  express  covenant  to  observe 
the  laws  and  duties  of  that  spiritual  corpo- 
ration ;  that  baptism,  the  seal  of  the  cove- 
nant, be  administered  only  to  such  members 
and  their  immediate  seed  ;  that  Anabap- 
tism,  Familism,  Antinomianism,  and  gener- 
ally all  errors  of  like  nature,  which  oppose, 
undermine  and  slight  either  the  Scriptures, 
the  Sabbath,  or  other  ordinances  of  God, 
bring  in  and  cry  up  unwarrantable  revela- 
tions, inventions  of  men,  or  any  carnal 
liberty  under  a  deceitful  color  of  liberty  of 
consciences,  may  be  duly  and  seasonably 
suppressed ;  though  they  wish  as  much 
forbearance  and  respect  may  be  had  of 
tender  consciences  seeking  light,  as  may 
stand  with  the  purity  of  religion  and  peace 
of  tiie  churches." 

But  the  commissioners  from  Plymouth 
did  not  concur  with  this  act.  They  had  not 
lost  the  impression  of  the  instructions  which 
they  received  before  they  came  to  Ameri- 
ca ;  which  said,  "  As  the  kingdom  of  Christ 
is  not  of  this  world,  but  spiritual,  and  he  a 
spiritual  king,  so  must  the  governinent  of 
this  spiritual  kingdom  under  this  spiritual 
king  needs  be  spiritual,  and  all  the  laws  of 
it.  And  as  Christ  Jesus  hath,  by  the  merits 
of  his  priesthood,  redeemed  as  well  the 
body  as  the  soul  ;*  so  is  he  by  the  sceptre 
of  his  kingdom  to  rule  and  reign  over  both  ; 
unto  which  christian  magistrates,  as  well 
as  meaner  persons,  ought  to  submit  them- 
Belves;  and  the  more  christian  they  are, 
the  more  meekly  to  take  the  yoke  of  Christ 
upon  them  ;  and  the  greater  authority  they 
have,  the  more  effectually  to  advance  his 
sceptre  over  themselves  and  their  people, 
by  all  good  means.  Neither  can  there  be 
any  reason  given  why  the  merits  of  saints 
may  not  as  well  be  mingled  with  the  merits 
of  Christ,  for  the  saving  of  the  church,  as 
the  laws  of  men  with  his  laws,  for  the  ru- 
ling and  guiding  of  it.  He  is  as  absolute 
and  as  entire  a  king  as  he  is  priest,  and  his 
people  must  be  as  careful  to  preserve  the 
dignity  of  the  one,  as  to  enjoy  the  benefit 
of  the  other." 


CHAPTER    IV. 

Plan  of  Williams'  government ;  and  of  the 
churches  in  the  Massachusetts. —  Cam- 
bridge platform.. —  Williams  on  national 
confusion. —  Coddington  does  hurt  to  his 
own  colony. —  Winthrop  dies. —  Clarke 
and  Holmes  suffer  at  Boston. —  Williams 
and  Clarke  go  to  England,  and  expose 

'  John  xviii.  36.     1  Cor.  vi.  20. 


such  doings  there. — Letter  about  it  from 
thence. —  Cotton  dies. — Infant-baptism 
opposed  at  Cambridge. —  Williams  and 
Clarke  opposed  in  England.!  ^'^'^  V-t  P^^- 
vail. —  Williams  returns  and  is  President 
here  ;  and  prevails  in  his  colony. —  Qua- 
kers come  over  and  behave  provokingly, 
and  four  of  them  were  hanged. 

The  severities,  that  were  exercised  in 
the  other  colonies,  caused  many  of  different 
opinions  to  remove  into  Providence  colony, 
where  they  could  have  full  liberty  ;  and 
this  made  it  more  difficult  for  them  to  agree 
upon  their  plan  of  government.  But  on 
May  19,  1647,  they  met  at  Portsmouth,  and 
elected  a  President,  as  their  chief  ruler, 
and  an  Assistant  from  each  of  the  towns 
of  Providence,  Portsmouth,  Newport  and 
Warwick;  and  they  were  to  be  Judges  in 
executive  courts,  and  to  keep  the  peace. 
But  six  representatives  from  each  town 
were  to  make  their  laws  which  were  to  be 
sent  to  each  town,  to  be  established  or  dis- 
annulled by  the  major  vote  of  all  their 
freemen.  Mr.  Williams  was  their  Assist- 
ant for  Providence ;  but  such  difficulties 
arose  in  the  colony,  that  he  drew  a  cove- 
nant in  December  following  for  all  to  sign 
who  would,  wherein  they  say,  "  That  gov- 
ernment held  forth  through  love,  union  and 
order,  though  by  few  in  number  and  mean 
in  condition,  yet  hath  by  experience  with- 
stood and  overcome  mighty  opposers  ;  and 
above  all,  the  several  unexpected  deliver- 
ances of  this  poor  plantation,  by  that 
mighty  Providence  who  is  still  able  to  de- 
liver us,  through  love,  union  and  order; 
therefore  being  sensible  of  these  great  and 
weighty  premises,  and  now  met  together  to 
consult  about  our  peace  and  liberty,  where- 
by our  families  and  posterity  will  still  enjoy 
these  favors ;  and  that  we  may  declare 
unto  all  the  free  discharge  of  our  conscience 
and  duties,  whereby  it  may  appear  upon 
record  that  we  are  not  wilfully  opposite, 
nor  careless  and  senseless,  and  so  the 
means  of  our  own  and  others'  ruin  and  de- 
struction ;  and  especially  in  testimony  of 
our  fidelity  and  alTection  unto  one  another 
here  present,  we  promise  unto  each  other 
to  keep  vmto  the  ensuing  particulars."  And 
so  went  on  to  lay  down  excellent  rules  of 
conduct,  in  order  to  remove  their  difficulties. 

The  name  Providence,  which  Mr.  Will- 
iams gave  both  to  his  town  and  colony,  and 
the  word  hope,  in  their  public  seal,  with 
the  figure  of  an  anchor  therein,  were  de- 
signed to  hold  forth  the  hope  that  he  had 
in  God,  that  he  would  succeed  the  great 
work  that  he  was  engaged  in,  of  establish- 
ing a  civil  government  upon  the  principles 
of  true  freedom  to  soul  and  body.  This 
appears  plain  in  many  of  his  writings. — 
But  as  they  now  appeared  to  be  weak  and 


110  HIST.  , OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


to  have  diviFions.amonpr  them,  the  Massa- 
chupetts  still  refused  fo'own  them  as  a  dis- 
tinct govcrnniGnt,  and  tried  all  they  could 
to  hrins  tlicm  under  tlieir  power,  Avhich 
they  Ihouiiht  was  a  holy  government ;  and 
to  continue  it  so,  Governor  Winlhrop  says, 

'•  Two  churches  were  appointed  to  be 
fathered,  one  at  Haverhill  and  the  other  at 
Andover,  holh  upon  Merrimack  river. — • 
They  had  given  notice  thereof  to  the  ma- 
gistrates and  elders  who  desired,  in  regard 
of  their  remoteness  and  scarcity  of  housing 
there,  that  (he  meeting  might  be  at  Row- 
ley, which  they  assented  unio  ;  hut  being 
assembled,  most  of  those  who  were  to  join, 
refused  to  declare  how  God  had  carried  on 
the  work  of  grace  in  them,  because  they 
had  declared  it  formerly  in  their  admission 
into  other  churches  ;  whereupon  the  assem- 
bly broke  up  without  proceeding."  This 
was  in  the  liill  of  1644.*  Their  strictne.ss 
of  government,  both  in  church  and  slate, 
did  much  towards  restraining  of  immoral- 
ities among  them  ;  so  much  that  Mr.  Hugh 
Peters,  who  came  over  to  Boston  in  16.35, 
and  travelled  and  labored  much  in  this 
country,  until  he  went  back  upon  the  turn 
of  times  in  England,  where  he  became  very 
famous,  and  gave  an  extraordinary  char- 
acter of  New  England.  When  the  Parlia- 
ment had  conquered  all  the  king's  forces  in 
Enfrland,  they  kept  a  day  oi'  thanksgiving 
for  it.  April  2,  1646,  and  Peters  preached 
a  sermon  before  the  Parliament,  the  West- 
minster asseaibly  of  divines,  and  the  cor- 
poration of  the  city  of  London,  to  whom 
he  said,  '•  I  have  lived  in  a  country  where 
for  seven  years  1  never  saw  a  beggar,  nor 
heard  an  oath,  nor  looked  upon  a  drunk- 
ard."! This  he  said  to  urge  them  into  like 
measures  with  the  Massachusetts. 

But  a  greater  sight  now  appears  before 
the  world,  than  was  then  so  much  extolled. 
For  the  scheme  which  they  so  much  admi- 
reil,  has  long  since  been  broken  and  (hssol- 
ved  ;  and  the  principles  which  Avere  then 
despised  and  persecuted,  are  now  become 
the  glory  of  America.  Roger  Williams. 
John  Cl.irke,  Joseph  Clarke,  Thomas  Ol- 
ney,  Gregory  Dexter,  Samuel  Hubbard, 
and  many  others  in  that  little  colony,  held 
the  pure  doctrines  of  grace,  and  the  impor- 
t:i.!ice  of  a  holy  life,  as  much  as  tiie  fathers 
of  the  Massaciuisetfs  did  ;  and  they  estab- 
lished the  lirst  government  upon  earth,  that 
gave  equal  li'aerty, civil  and  reliuinus,  which 
is  now  enjoyed  in  most  i)arls  of  America. 
General  Greene  also,  the  second  military 
character  in  our  revohitiomu'y  war,  sorantj 
from  one  of  the  first  jilanters  of  Providence. 
These  things  shew  how  great  men  have 
been  mistaken,  and  that  we  ever  should 
judge  of  things  by  the  light  of  revelation, 

'  Winlhrop,  p.  .3v')t). 

t  Pi-tar's  bc;r;;.o.i.  [\  31. 


and  not  take  any  men  as  our  guides,  further 
than  they  appear  to  walk  in  that  light. 

Many  books  were  brought  from  England 
about  tills  time,  but  none  were  more  disa- 
greeable to  the  lathers  of  the  Massachu- 
setts, than  those  which  were  written  against 
infant-baptism,  and  for  liberty  of  con- 
science. Several  extracts  from  those  wri- 
tinffs  have  already  been  given.  And  the 
public  records  at  Boston,  in  1646,  shew  that 
controversies  about  infant-baptism  were  a 
chief  cause  of  their  calling  a  synod,  to 
compose  a  platform  of  government  for  their 
churches.  Ministers  were  called  from  all 
their  colonies  to  assist  in  this  work.  But 
Mr.  Hooker  of  Hartford  died  before  they 
met,  on  Juh'  7,  1647.  A  book  of  his  was 
printed  in  London,  after  his  death  in  which 
he  says,  "  Children  as  cliildren,  have  no 
right  to  baptism ;  so  that  it  belongs  not  to 
any  predecessors,  either  nearer  or  further 
ofl',  removed  from  the  next  parents,  to  give 
right  of  this  privilege  to  their  children."* 
And  when  the  syond  met  in  1648,  and  com- 
posed their  platlbrm,  which  Avas  approved 
by  their  general  court,  the  majority  of  them 
agreed  with  them  in  this,  though  Mr.  Cot- 
ton would  hiive  extended  it  further.  And 
though  he,  and  their  churches  in  general, 
had  allowed  no  elders  to  lay  on  hands  in 
ordination,  but  the  elders  of  the  church  in 
which  the  pastor  was  ordained  ;  yet  they 
now  said,  '•  In  churches  where  there  are  no 
elders,  and  the  church  so  desire,  we  see 
not  why  imposition  of  hands  may  not  be 
performed  by  the  elders  of  other  churches." 
In  this  I  think  they  were  right ;  but  when 
they  say,  "  If  any  church,  one  or  more, 
shall  grow  schismatical,  rending  itself  from 
the  communion  of  other  churches,  or  shall 
walk  incorrigibly  or  obstinately  in  any  cor- 
rupt way  of  their  own,  contrary  to  the  rule 
of  the  word  ;  in  such  case  the  magistrate  is 
to  put  forth  his  coercive  power,  as  the  mat- 
ter shall  require  ;t  here  I  must  enter  my 
dissent,  because  this  principle  is  the  root  of 
all  the  bloody  persecution  that  ever  was  in 
the  world. 

Mr.  Williams  observe.s,  that  the  attempts 
for  a  reformation  in  England,  by  the  power 
of  the  magistrate  tilled  tlieir  country  with 
blood  and  confusion  (or  an  hundred  years. 
For  says  he,  "Henry  the  seventh  leaves 
England  under  the  slavish  bondage  of  the 
Pope's  yoke.  Henry  the  eighth  reforms 
all  England  to  a  new  lashion,  half  papist, 
half  proiestant.  Ki.ig  Edward  the  sixth 
turns  about  the  wheels  of  state,  and  works 
the  whole  land  to  absolute  protestantism. 
Q,iieen  Mary  succeeding  to  the  helm,  steers 
a  direct  contrary  course,  breaks  in  pieces 
all  that  Edward  wrought,  and  brings  forth 
an  old  edition  of  England's  reformation,  all 

■  Survey  of  cliurcli  flisciplinp,  (lart  i.i.  p.  13. 
t  Piiifunn,  ca.;).  \x.  ivii. 


HIST.    OF    THE    BAPTISTS    IN    NEW -EN  GLAND 


111 


popish.  Mary  not  living  out  half  iier  days 
(as  the  propliet  speaks  of  bloody  persons) 
Elizabetli  (like  Joseph)  is  advanced  froni 
the  prison  lo  the  palace,  and  Iroai  the  irons 
to  the  crown  ;  she  plucks  up  all  iier  sister 
Mary's  plants,  and  sounds  a  trumpet  all 
protestant.  What  sober  man  is  not  ama- 
zed at  these  revolutions  !''* 

Yet  as  all  those  revolutions  were  made 
by  rulers  who  were  not  comparable  to  the 
godlv  magistrates  and  ministers  here,  they 
regarded  not  the  warnings  of"  men  whom 
they  thought  to  be  deceived.  And  a  writ 
was  sent  Irom  Boston,  to  cite  men  in  the 
midst  of"  Providence  colon}',  to  come  to 
Boston  to  answer  to  complaints  that  were 
entered  there,  dated  June  20,  1650  ;  which 
writ  is  recorded  at  Providence.  Not  only 
so,  but  when  Mr.  Coddington  was  elected 
President  of  his  colony,  May  16,  1648.  he 
refused  to  serre,  because  William  Dyre  had 
commenced  an  action  against  him  about 
some  lands ;  and  in  September  al"ter  he 
went  and  tried  to  get  Rhode  Island  to  be 
received  into  the  confederacy  witli  the  uni- 
ted colonies  ;  and  as  that  scheme  failed,  he 
went  to  England,  in  the  year  1(351,  and  ob- 
tained a  commission  f"or  hinjself  to  be  gov- 
ernor of  that  Island,  separate  from  the  rest 
of  the  colony,  when  he  had  the  deeds  of 
the  whole  island  in  his  own  hands.  This 
caused  such  a  fire  of  contention  among 
them,  that  one  man  was  condemned  by  a 
vote  of  the  town  of  Newport,  and  was  car- 
ried and  shot  to  death  in  their  presence. 
How  they  were  relieved  will  appear  here- 
after. 

Governor  Winfhrop  was  an  excellent 
ruler,  until  he  died,  March  26,  1649,  in  his 
62d  year.  He  kept  a  journal  of  remarka- 
ble events  in  his  colony,  from  1630,  until 
near  his  end.  Hubbard,  Mather,  and  Prince. 
made  great  use  of  it  in  their  histories. 
But  the  first  volume  of  it  was  published 
entire  1790,  as  it  never  was  bet"ore.  It  gives 
the  clearest  account  of  dates,  principles  and 
motives  of  actions  in  their  government,  of 
any  work  that  ever  was  published.  By  it 
we  may  learn  that  he  was  for  milder  meas- 
ures with  dissenters  from  their  worship, 
than  the  majority  of  their  rulers  and  min- 
isters were;  and  though  they  drew  him 
into  greater  severities  than  he  desired,  yet 
near  his  end,  when  Mr.  Dudley  desired  him 
to  sign  an  order  to  banish  a  person  for  he- 
terodoxy, he  refused,  saying,  '•  We  have 
done  too  much  of  that  work  already.'-f 
He  spent  a  large  part  of  his  great  estate 
in  promoting  the  planting  of  his  colony, 
though  he  met  with  much  ungratei"ul  treat- 
ment therein  ;  but  his  eldest  son  went  over 
and  procured  Connecticut  charter  and  was 
governor  of  that  colony  until  he  died,   in 

*  Bloody  tenet,  p.  1D7 

t  Belknijp's  Biography,  vol.  ii.  p,  3i6. 


1575.      These  were  great  honors  for  one 
family. 

Mr.  John  Clark  was  an  Assistant  and  the 
Treasurer  of  Rhode  Island  colony  in  1649; 
but  that  cotdd  nol  secure  him  irom  cruel 
persecution  in  the  Massachuselis  two  vears 
after,  with  Mr.  Obadiah  Holmes,  "  who 
sprang  from  a  gooil  family  in  England. 
Wlien  Holmes  came  over  first  to  this  coun- 
try, he  joined  to  the  church  in  Salem,  and 
was  dismissed  from  tlience  to  the  church  in 
Rehoboih,  under  l.'.e  ministry  of  Mr.  Sam- 
uel Newman.  With  theai  he  walked  about 
live  years,  and  then  he  withdrew  from  New- 
man, because  he  had  assumed  a  prcshy- 
terial  power  over  the  church.  Soon  af"ter, 
he  and  some  others  became  Baptists  upon 
which  Newman  cxcommumcated  them, 
and  then  got  them  presented  to  the  court, 
of  Plymouth,  June4,  1650.  And  when  they 
came  there,  they  found  that  one  letter  was 
sent  to  the  court  against  tiicm  t"rotn  Reho- 
both,  another  from  Taunton,  a  third  from 
most  of  the  ministers  in  Plymouth  colony, 
and  a  fourth  I'rom  tlie  court"  at  Boston,  all 
urging  sharp  dealings  with  them.  But 
Governor  Bradford  and  his  court  only 
charged  them  to  desist  i"rom  their  separate 
meeting  at  Rchoboth,  and  adjourned  their 
case  to  October  court,  when  they  were  dis- 
missed without  any  punishment.  Such 
was  then  the  government  of  Plymouth  colo- 
ny. But  how  different  was  tJiat  of  the 
IMassachusetts !  There  Mr.  Clarke  and 
and  two  ol'his  brethren  went  to  visit  an  old 
brother  of  theirs  at  Lynn,  beyond  Boston, 
where  they  arrived  July  19,  1651,  and  held 
worship  with  him  next  day,  which  was 
the  Lord's  day.  But  Mr.  Clarke  could  not 
get  through  his  first  sermon  before  he  and 
his  friends  Avere  seized  by  an  officer,  and 
carried  to  a  tavern,  and  to  the  parish  worship 
in  the  at"ternoon  ,  and  at  the  close  of  it 
Clarke  spake  a  l"ew  words,  and  then  a  ma- 
gistrate sent  them  into  confinement,  and 
next  day  to  Boston  prison.  And  on  July 
31,  they  were  tried  before  the  court  of  As- 
sistants, by  whom  Clarke  was  fined  twenty 
pounds.  Holmes  thirty,  and  John  Crandal 
five,  or  each  to  be  well  whipt.  When  Judge 
Endicot  gave  this  sentence  against  them, 
he  said,  '•  You  go  up  and  down,  and  secret- 
ly insinuate  things  into  those  that  are  weak, 
but  you  cannot  maintain  it  before  our  min- 
isters ;  you  may  try  and  dispute  with  them." 
Therefore  Mr.  Clarke  wrote  l"rom  the  prison 
to  the  court,  and  proposed  a  fiu'r  dispute 
upon  his  principles  with  any  of  their  minis- 
ters. And  upon  their  asking  what  said 
principles  were,  he  saiil, 

'•  I  testify  that  Jesus  of  Nazareth,  whom 
God  hath  laised  from  the  liead,  is  made 
Lord  and  Christ ;  this  Jesus  I  say  is  Christ; 
in  English,  the  anointed  one;  hath  a  name 
above  evcrj'  other  name;  he  is  the  anointed 


112 


HIST.  OF  THE  BAPTISTS  IN  NEW-ENGLAND, 


Priest,  none  to  or  with  him  in  point  of  atone- 
ment ;  the  anointed  Prophet,  none  to  him 
in  point  ot^  institution  ;  the  anointed  King, 
who  is  o;one  unto  his  Father  for  his  glorious 
kingdom,  and  shall  ere  long  return  again ; 
and"  that  this  Jesus  Christ  is  also   Lord, 
none  to  or  with  him  by  way  of  command- 
ing and   ordering,   with  reference   to  the 
worship  of  God,  the  household   of  iaith, 
which  being  purchased  with  his  blood  as  a 
priest,  instructed  and  nourished  by  his  Spirit 
as  a  prophet,  do  wait  in  his  appointments,  as 
he  is  the  Lord,  in  hope  of  that  glorious  king- 
dom, which  shall  ere  long  appear.     2.   I 
testify  that  baptism,  or  dipping  in  water,  is 
one  of  the  commandments  of  the  Lord  Jesus 
Christ,  and  that  a  visible  believer  or  disciple 
of  Christ  Jesus,  (that  is,  one  who  manifesteth 
repentance  towards  God,  and  faith  in  Jesus 
Christ,)  is  the  only  person  that  is  to  be  bap- 
tized or  dipped  with  that  visible  baptism  or 
dipping  of  Jesus  Christ  in  water,  and  also 
that  visible  person  that  is  to  walk  in  that 
visible  order  of  his  house,  and  to  wait  for 
his  coming  the  second  time  in  the  form  of 
Lord   and   King,  with  his   glorious  king- 
dom,  according  to  promise ;    and  for  his 
sending  down,  in  the  time  of  his  absence, 
that  Holy  Ghost,  or  Holy  Spirit  of  promise, 
and  all  this  according  to  the  last  will  and  tes- 
tament of  that  living  Lord,  whose  will  is  not 
to  be  added  to  or  taken  from.     3.  I  testify 
or   witness,   that  every  such  believer   in 
Christ  Jesus,  that  waiteth  for  his  appearing, 
may  in  point  of  liberty,  yea,  ought  in  point 
of  duty,  to  improve  that  talent  his  Lord  hath 
given  him,  and  in  the  congregation  may 
ask  for  inlbrmation  to  himself;  or  if  he  can 
may  speak  by  way  of  prophecy  for  the  edi 
fication,   exhortation  and   comfort   of  the 
whole  ;  and  out  of  the  congregation  at  all 
times,  upon  all  occasions,  and  in  all  places, 
as  far  as  the  jurisdiction  of  his  Lord  extend- 
eth,  may,  yea  ought  to  walk  as  a  child  of 
light,  justifying  wisdom  with  his  ways,  and 
reproving  folly  with  the  unfruitful  works 
thereof;  provided  all  this  is  shewn  out  of 
a  good  conversation,  as  James  speaks  with 
meekness  of  wisdom.    4.  I  testify  that  no 
Buch  believer,  or  servant  of  Christ  Jesus, 
hath  any  liberty,  much  less  any  authority 
from  his  Lord  to  smite  his  fellow  servant, 
nor  with  outward  force,  or  arm  of  flesh  to 
constrain,  or  restrain  his  conscience,  nor  his 
outward  man  for  conscience  sake,  or  wor- 
ship of  his  God,  where  injury  is  not  offered 
to  any  person,  name  or  estate  of  others 
every  man  being  such  as  shall  appear  be- 
fore the  judgment  seat  of  Christ,  and  must 
give  an  account  of  himself  to  God  ;    and 
therefore  ought  to  be  fully  persuaded  in  his 
own  mind  lor  what  he  undertakes,  because 
he  that  doubteth  is  damned  if  he  eat,  and 
so  also  if  he  act,  because  he  doth  not  eat 


or  act  in  faith,  and  what  is  not  of  faith  is 
sin."* 

When  he  had  given  this  plain  testimony, 
there  was  a  talk  that  Mr.  Cotton  would  dis- 
pute him  upon  it :  but  after  consulting  to- 
gether, Cotton  declined,  and  Clarke  was 
released  from  prison,  to  be  gone  out  of 
their  colony  as  soon  as  possible.  Crandal 
also  was  released  with  him  ;  but  as  Holmes 
had  been  one  of  them,  they  resolved  to 
make  him  a  public  example.  He  was  there- 
fore confined  until  September,  and  then  was 
brought  out  to  be  punished  in  Boston  ;  and 
two  magistrates,  Novvel  and  Flint,  were 
present  to  see  it  done  severely.  Mr. 
Holmes,  after  giving  the  previous  exercises 
of  his  own  mind,  says, 

"  I  desired  to  speak  a  few  words,  but  Mr. 
Nowel  answered,  It  is  not  now  a  time  to 
speak ;  whereupon  I  took  leave,  and  said, 
Men,  brethren,  fathers  and  countrymen,  I 
beseech  you  to  give  me  leave  to  speak  a 
few  words,  and  the  rather  because  here  are 
many  spectators  to  see  me  punished,  and  I 
am  to  seal  with  my  blood,  if  God  give  me 
strength,  that  which  I  hold  and  practice  in 
reference  to  the  word  of  God  and  testimony 
of  Jesus.  That  which  I  have  to  say  in  brief 
is  this,  although  I  am  no  disputant  yet  see- 
ing I  am  to  seal  with  my  blood  what  I  hold 
I  am  ready  to  defend  by  the  word,  and  to 
dispute  that  point  with  any  that  shall  come 
forth  to  withstand  it.  Mr.  Nowel  answered, 
now  was  no  time  to  dispute  ;  then  said  I,  I 
desire  to  give  an  account  of  the  faith  and 
order  which  I  hold,  and  this  I  desired  three 
times  ;  but  in  comes  Mr.  Flint,  and  saith  to 
the  executioner.  Fellow  do  thine  othce,  for 
this  fellow  would  but  make  a  long  speech 
to  delude  the  people  ;  so  I  being  resolved 
to  speak,  told  the  people,  that  which  I  am 
to  suffer  for  is  the  word  of  God,  and  testi- 
mony of  Jesus  Christ.  No,  saith  Mr.  No- 
wel it  is  for  your  error,  and  going  about  to 
seduce  the  people ;  to  which  I  replied,  Not 
for  error,  for  all  the  time  of  my  imprison- 
ment, wherein  I  was  left  alone,  my  brethren 
being  gone,  which  of  all  your  ministers 
came  to  convince  me  of  error  ?  And  when 
upon  the  governor's  words  a  motion  was 
made  for  a  public  dispufe,  and  often  renew- 
ed upon  fair  terms,  and  desired  by  hundreds, 
what  was  the  reason  it  was  not  granted  ? 
Mr.  Nowel  told  me,  it  was  his  fault  who 
went  away  and  would  not  dispute ;  but  this 
the  writings  will  clear  at  large.  Still  Mr. 
Flint  calls  to  the  man  to  do  his  office;  so 
before,  and  in  the  time  of  his  pulling  off  my 
clothes.  I  continued  speaking,  telling  them 
that  I  had  so  learned  that  for  all  Boston  I 
would  not  give  my  body  into  their  hands 
thus  to  be  bruised  upon  another  account, 


Clarke's  Narrative,  p.  9,  10. 


HIST.    OF    THE    BAPTISTS    IN    NEW^ENGLAND.  I13 


yet  upon  this  I  would  not  give  the  hundreth 
part  of  a  wampum  peague,*  to  Iree  it  out  of 
their  hands  ;  and  that  I  made  as  mucin  con 
science  of  unbuttoning  one  button  as  I  did 
of  paying  tiie  thirty  pounds  in  reference 
thereunto.  I  told  them  moreover,  that  the 
Lord  having  manifested  his  love  towards 
me,  in  giving  me  repentance  towards  God, 
and  faith  in  Christ  and  so  to  be  baptized  in 
water,  by  a  messenger  of  Jesus,  in  the  name 
of  the  Father,  Son,  and  Holy  Spirit,  where- 
in I  have  fellowship  with  him  in  his  death. 
burial  and  resurrection,  I  am  now  come  to 
be  baptized  in  afflictions  by  your  hands, 
that  so  I  may  have  further  fellowship  with 
my  Lord,  and  am  not  ashamed  of  his  suffer- 
ings, for  by  his  stripes  am  I  healed.  And 
as  the  man  began  to  lay  the  strokes  upon 
my  back,  I  said  to  the  people,  though  my 
flesh  should  fail,  and  my  spirit  should  fail, 
yet  God  would  not  fail ;  so  it  pleased  the 
Lord  to  come  in  and  fill  my  heart  and 
tongue  as  a  vessel  full,  and  with  an  audible 
voice  I  broke  forth,  praying  the  Lord  not 
to  lay  this  sin  to  their  charge,  and  telling 
the  people  that  now  I  found  he  did  not  fail 
me  and  therefore  now  I  should  trust  him 
forever  who  failed  me  not ;  for  in  truth  as 
the  strokes  fell  upon  me,  I  had  such  a  spirit- 
ual manifestation  of  God's  presence,  as  I 
never  had  before,  and  the  outward  pain 
was  so  removed  from  me,  that  I  could  well 
bear  it,  yea,  and  in  a  manner  felt  it  not. 
although  it  was  grievous,  as  the  spectators 
said,  the  man  striking  with  all  his  strength 
spitting  in  his  hand  three  times,  with  a 
three  corded  whip,  giving  me  therewith 
thirty  strokes.  When  he  had  loosed  me 
from  the  post,  having  joyfulness  in  my  heart, 
and  cheerfulness  in  my  countenance,  as  the 
spectators  observed,  I  told  the  magistrates. 
You  have  struck  me  as  with  roses ;  and 
said  moreover,  although  the  Lord  hath 
made  it  easy  to  me.  yet  I  pray  God  it  may 
not  be  laid  to  your  charge. 

"After  this  many  came  to  me,  rejoic- 
ing to  see  the  power  of  the  Lord  mani- 
fested in  weak  flesh ;  but  sinful  flesh  took 
occasion  hereby  to  bring  others  into  trouble, 
informed  the  magistrates  hereof,  and  so  two 
more  were  apprehended  as  for  contempt 
of  authority  ;  their  names  were  John  Hazel 
and  John  Spur,  Avho  came  indeed  and  did 
shake  me  by  the  hand,  but  did  use  no  words 
of  contempt  or  reproach  unto  any.  No 
man  can  prove  that  the  first  spake  any 
thing;  and  for  the  second,  he  only  said. 
Blessed  be  the  Lord  ;  yet  these  two,  for 
taking  me  by  the  hand,  and  thus  saying, 
after  I  had  received  my  punishment,  were 
sentenced  to  pay  forty  shillings,  or  to  be 
whipt     Both  were  resolved  against  paying 

*  The  sixtli  part  of  a  penny. 

Vol.  1.— 0. 


their  fine ;  nevertheless,  after  one  or  two 
days  imprisonment,  one  paid  John  Spur's 
fine,  and  he  was  released  ;  and  after  six  or 
seven  days  imprisonment  of  brother  Hazel, 
even  the  day  he  should  have  suffered,  an- 
other paid  his,  and  so  he  escaped,  and  the 
next  day  went  to  visit  a  friend  about  six 
miles  from  Boston,  where  he  fell  sick  the 
same  day,  and  within  ten  days  he  ended  this 
life.  When  I  was  come  to  the  prison,  it  pleas- 
ed God  to  stir  up  the  heart  of  an  old  acquaint- 
ance of  mine,  who  with  much  tenderness, 
like  the  good  Samaritan,  poured  oil  into  my 
wounds,  and  plastered  my  sores ;  but  there 
was  present  information  given  of  what  was 
done,  and  inquiry  made  who  was  the  sur- 
geon, and  it  was  commonly  reported  he 
should  be  sent  for ;  but  what  was  done.  I 
yet  know  not.  Now  thus  it  hath  pleased 
the  Father  of  mercies  to  dispose  of  the  mat- 
ter, that  my  bonds  and  imprisonment  have 
been  no  hindrance  to  the  gospel ;  for  be- 
fore mj'  return,  some  submitfed  to  the  Lord, 
and  Avere  baptized,  and  divers  were  put 
upon  the  way  of  inquiry  ;  and  now  being 
advised  to  make  my  escape  by  night,  be- 
cause it  was  reported  there  were  warrants 
forth  for  me,  I  departed  ;  and  the  next  day 
after,  while  I  was  on  my  journey,  the  con- 
stable came  to  search  at  the  house  where  I 
lodged ;  so  I  escaped  their  hands,  and  by 
the  good  hand  of  my  heavenly  Father 
brought  home  again  to  my  near  relations, 
my  wife  and  eight  children,  the  brethren 
of  our  town  and  Providence,  having  taken 
pains  to  meet  me  four  miles  in  the  woods, 
where  we  rejoiced  together  in  the  Lord. 
Thus  have  I  given  you  as  briefly  as  I  can, 
a  true  relation  of  things  :  wherefore,  my 
brethren,  rejoice  Avith  me  in  the  Lord,  and 
give  all  glory  to  him,  lor  he  is  Avorthy  to 
whom  be  praise  forevermore,  to  whom  I 
commit  you,  and  put  up  my  earnest  prayers 
for  you,  that  by  my  late  experience,  VA'ho 
trusted  in  God  and  have  not  been  deceived, 
you  may  trust  in  him  perfectly:  wlieretbre 
my  dearly  beloved  brethren,  trust  in  the 
Lord,  and  you  shall  not  be  ashamed  nor 
confounded.  So  I  rest  yours  in  the  bond 
of  charity, 

"OBADIAH  HOLMES.* 

"  Unto  the  well  beloved  John  Spilsbury, 
William  Kiiien,  and  the  rest  that  in  London 
stand  fast  in  the  faith." 

This  was  carried  to  England,  and  pub- 
lished there  in  1652  ;  upon  Avhich  Sir  Rich- 
ard Saltonstall,  who  Avas  an  early  magis- 
trate in  the  Massachusetts,  Avhen  Boston 
Avas  first  planted,  but  Avas  now  in  London, 
wrote  to  the  ministers  of  Boston,  and  said: 


•  Clkike.p.  17—23. 


114  HIST.    OF    THE    BAPTISTS    IK    K  E  W-EN  GLAND". 


**  Reverend  and  dear  friends,  whom  I  un-\ 
feignedbj  love  and  respect. 

"  It  doth  not  a  little  grieve  my  spirit  to 
hear  what  sad  things  are  reported  daily  of 
your  tyranny  and  persecution  in  New-Eng- 
land ;  that  you  fine,  whip,  and  imprison 
men  for  tlaeir  consciences.  First,  you  com- 
pel men  to  come  to  your  assemblies  who  you 
know  will  not  join  with  you  in  worship,  and 
when  they  sliew  their  dislike  thereof,  or 
witness  against  it,  then  you  stir  up  your 
magistrates  to  punish  them  for  such  (as 
you^'conceive)  their  public  atl'ronts.  Truly, 
friends,  this  practice  of  compelling  any  in 
matters  of  worship  to  do  that  whereof  they 
are  not  fully  persuaded,  is  to  make  them 
sin,  for  so  the  apostle  tells  us,  Rom.  xiv. 
23  ;  and  many  are  made  hypocrites  there- 
by, conforming  in  their  outward  man  for 
fear  of  punishment.  We  pray  for  you,  and 
wish  you  prosperity  every  way,  and  hope 
the  Lord  will  give  you  so  much  light 
and  love  there,  that  you  might  be  eyes  to 
God's  people  here,  and  not  to  practice  those 
courses  in  a  wilderness,  which  you  went  so 
far  to  prevent.  These  rigid  ways  have 
laid  you  very  low  in  the  hearts  of  the  saints. 
I  do  assure  you  I  have  heard  then,!  pray 
in  public  assemblies,  tiiat  the  Lord  ivould 
give  you  meek  and  humble  spirits,  not 
to  strive  so  much  for  uniformity  and  to 
keep  the  unity  of  the  Spirit  in  the  bond  of 
peace.  When  I  was  in  Holland  about  the 
beginning  of  our  wars,  I  remember  some 
Christians  there,  that  then  had  serious 
thoughts  of  planting  in  New-England,  de- 
sired me  to  write  to  the  governor  thereof  to 
know  if  those  that  differ  i'rom  yoa  in  opin- 
ion, yet  holding  the  same  foundation  in  re- 
ligion as  AuMcbaptists,  Seekers,  Antinoml 
ans,  and  the  like,  might  be  permitted  to  live 
among  you ;  to  which  I  received  this  short 
answer  from  your  then  governor,  Mr.  Dud- 
ley. God  forbid,  said  he,  our  love  for  the 
truth  should  be  grown  so  cold  that  we 
i<liould  tolerate  errors." 

To  this  Mr.  Cotton  answered,  and  said 
"  Honored  and  Dear  Sir, 

"  My  brother  Wilson  and  self  do  both 
of  us  acknowledge  your  love,  as  otherwise 
formerly,  so  now  in  the  late  lines  we  re- 
ceived from  you,  that  you  grieve  in  spirit 
to  hear  daily  complaints  against  us ;  it 
springeth  from  your  compassion  for  our  af- 
flictions therein,  wherein  we  sec  just  cause 
to  desire  you  may  never  suiter  like  injury 
m  yourself.  Imt  may  find  others  to  compas- 
sionate and  condole  with  you.  For  when 
the  complaints  you  hear  of  are  against  our 
tyranny  and  persecution  in  fining,  whip- 
ping, and  imprisoning  men  for  their  con- 
wifnces,  be  pleniied  to  understand  we  look 


at  such  complaints  as  altogether  injurious 
in  respect  of  ourselves,  who  had  no  hand 
or  tongue  at  all  to  promote  either  the  com- 
ing of  the  persons  you  aim  at  into  our  as- 
semblies, or  their  punishment  for  their  car- 
riage there.  Righteous  judgments  will  not 
take  up  reports,  much  less  reproaches 
against  the  innocent.  The  cry  of  the  sins 
of  Sodom  was  great  and  loud,  and  reached 
unto  heaven;  yet  the  righteous  God  (giv- 
ing us  an  example  of  what  to  do  in  the  like 
case)  he  would  go  down  to  see  if  their  sins- 
were  altogether  according  to  the  cry,  be- 
ibre  he  would  proceed  to  judgment.  Gene 
xviii.  20,  21.  And  when  he  did  find  the 
truth  of  the  cry,  he  did  not  wrap  up  all  alike 
promiscuously  in  the  judgment,  but  spared 
such  as  he  found  innocent.  We  are 
amongst  those,  (ifyovi  knew  us  better,)  ycwa 
would  account  of  (as  the  matron  of  Abef 
spake  of  herself)  peacenble  in  Israel.  2 
Samuel  xx.  19.  Yet  neither  are  we  so  vast 
in  our  indulgence  or  toleration  as  to  think 
the  men  you  speak  of  sufiiered  an  unjust 
censure.  For  one  of  them,  Obadiah  Holmes, 
being  an  excommunicate  person  himself^ 
out  of  a  church  in  Plymouth  Patent,  came 
into  this  jurisdiction,  and  took  upon  him  to 
baptize,  which!  think  himself  will  not  say 
he  was  compelled  here  to  perform.  And 
he  was  not  ignorant  that  the  rebaptiziflg 
of  an  elder  person,  and  that  by  a  private 
person  out  of  office  and  under  excommuni- 
cation, are  all  of  them  manifest  contesta- 
tions against  the  order  and  government  of 
our  churches,  established,  we  know,  by 
God's  law,  and  he  knoweth,  by  the  laws  of 
the  country.  And  we  conceive  we  may 
safely  appeal  to  the  ingenuity  of  your  own 
judgment,  whether  it  would  be  tolerated  in 
any  civil  state,  for  a  stranger  to  come  and 
practice  contrary  to  the  known  principles  of 
the  church  estate.  As  for  his  whipping, 
it  was  more  voluntarily  chosen  by  hiai  than 
inflicted  on  him.  His  censure  by  tlie  court 
was  to  have  paid,  as  I  know,  thirty  pounds, 
or  else  to  be  whipt ;  his  fine  was  offered  to 
be  paid  by  his  friends  for  him  freely ;  but 
he  chose  rather  to  be  whipt ;  in  which  case, 
if  his  suffering  of  stripes  was  any  worship 
of  God  at  all,  surely  it  could  be  accounted 
no  better  than  will-worship.  The  other, 
Mr.  Clarke,  was  wiser  in  that  point',  and  his 
offence  was  less,  so  his  fine  less,  and  him- 
self, as  I  hear,  was  contented  to  have  it 
paid  for  him,  whereupon  he  was  released. 
The  imprisonment  of  either  of  them  was  no 
detriment.  I  believe  they  fared  neither  of 
them  better  at  home  ;  and  I  am  sure  Holmes 
had  not  been  so  well  clad  for  many  years' 
before. 

"  But  be  pleased  to  consider  this  point  a 
little  further.  You  think  to  compel  men  in- 
matters  of  worship  is  to  make  them  sin,  ac- 
cording to  Romans  xiv.  23.     If  the  worship 


HIST.    OP    THE    BAPTISTS    IN    NEW-ENGLAND.  II5 


he  lawful  in  itself,  the  magistrate  compelling 
to  come  to  it,  compelleth  him  not  to  sin,  but 
the  sin  is  in  his  will  that  needs  to  be  com- 
pelled to  a  Christian  duty.  Josiah  compell- 
ed all  Israel,  or  which  is  all  one,  made  to 
serve  the  Lord  their  God.  2  Chron.  xxxiv. 
33.  Yet  his  act  herein  was  not  blamed,  but 
recorded  among  his  virtuous  actions.  For 
a  governor  to  suifer  any  within  his  gates 
to  profane  the  sabbath,  is  a  sin  against  the 
fourth  commandment,  both  in  the  private 
householder  and  in  the  magistrate  ;  and  if 
he  requires  them  to  present  themselves  be- 
fore the  Lord,  the  magistrate  sinneth  not, 
nor  doth  the  subject  sin  so  great  a  sin  as 
if  he  did  refrain  to  come. — But  you  say  it 
doth  but  make  men  hypocrites,  to  compel 
men  to  conform  the  outward  man  ibr  fear 
of  punishment.  If  it  did  so,  yet  better  be 
hypocrites  than  profane  persons.  Hypo- 
crites give  God  part  of  his  due,  the  outward 
man,  but  the  profane  person  giveth  God 
neither  outward  nor  inward  man. — Never- 
theless, I  tell  you  the  truth,  we  have  toler- 
ated in  our  church  some  Anabaptists,  some 
Antinomians,  and  some  Seekers,  and  do  so 
still  to  this  day."* 

These  letters  give  a  plain  idea  of  the 
sentimente  of  these  two  great  men  in  that 
day,  and  that  of  Mr.  Cotton,  shews  the  ab- 
surdities of  his  scheme  of  compulsion  about 
rehgion.  The  paying  of  Mr.  Clarke's  fine 
he  says,  was  done  "  contrary  to  my  judg- 
jnent."t  Yet  Mr.  Cotton  reports  that  he 
consented  to  it,  and  reflects  upon  Holmes 
for  not  doing  the  same.  But  I  have  a  wri- 
ting of  Governor  Jenks,  wherein  he  says, 
*'•  Although  the  paying  of  a  fine  seems  to 
be  a  small  thing  in  comparison  of  a  man's 
parting  with  his  religion,  yet  the  paying  of  a 
fine  is  theacknowiedgingofa  transgression; 
and  for  a  man  to  acknowledge  that  he  has 
transgressed,  when  his  conscience  tells  him 
he  has  not,  is  but  little  if  anything  short  of 
parting  with  his  religion  ;  and  it  is  likely 
that  this  might  be  the  consideration  of  ihose 
sufferers."  And  though  Cotton  says,  "  Hy- 
pocrites give  God  part  of  his  due,"  yet  in 
the  first  Christian  church,  God  struck  two 
hypocrites  dead  for  lying  to  the  Holy  Ghost, 
and  said  upon  it.  Ot'  the  rest  durst  no  man 
join  himself  to  them,  but  the  people  mag- 
nified them.  And  believers  were  the  more 
added  to  the  Lord,  multitudes  both  of  men 
and  women.  Acts  v.  5 — 14.  And  how 
loud  is  this  warning  to  all  the  world  against 
lying  and  hypocrisy,  e.'=pecially  in  the  al- 
fairs  of  religion  !  And  though  Mr.  Cotton 
was  exceeding  confident  thatlheir  churches 
•were  established  by  the  laws  of  God,  yet 
the  character  which  he  gives  of  his  own 

'  Ilutrhinson's  Collections,  p.  401—407 
t  Narrative,  p.  U. 


church  is  more  like  confusion  of  all  senti- 
ments, than  the  union  described  in  the  first 
Christian  churches. 

Mr.  Cotton  died  on  December  23,  1652, 
soon  after  this  letter  was  Avritten.  He  was 
greatly  esteemed,  both  in  Europe  and 
America,  as  a  clear  preacher  of  the  gospel. 
And  though  he  was  so  dark  about  Christian 
liberty,  yet  Mr.  Williams  says,  "  Since  it 
pleased  God  to  lay  a  command  on  my  con- 
science to  come  in  as  his  poor  witness  in 
this  great  cause,  I  rejoice  that  it  hath  pleas- 
ed him  to  appoint  so  able  and  excellent  and 
conscionable  an  instrument,  to  bolt  out  the 
the  truth  from  the  bran.  As  it  is  my  con- 
stant grief  to  differ  from  any,  fearing  God  ; 
so  much  more  from  Mr.  Cotton,  whom  I 
highly  esteem  and  dearly  respect,  for  so 
great  a  portion  of  mercy  given  unto  him,  and 
so  many  trutlis  of  Christ  maintained  by  him.'* 
So  that  his  conscience  obliged  him  to  write 
against  the  errors  of  a  man  whom  he  highly 
esteemed.  And  in  the  same  book  he  sent  a 
letter  to  Governor  Endicott,inwhichhe  said, 
"  By  your  principles  and  conscience,  such 
as  you  count  heretics,  blasphemers  and  se- 
ducers, must  be  put  to  death.  Yovi  cannot 
be  iaithful  to  your  principles  and  conscience, 
without  it."t  Endicott  did  plead  con- 
science in  putting  four  persons  to  death 
about  eight  years  after ;  and  this  hath  ex- 
posed New-England  to  reproach  among  the 
nations  ever  since,  more  than  any  other 
action  they  ever  did. 

The  sufferings  and  writings  of  the  Bap- 
tists at  this  time  were  a  cause  of  light  to 
many.  Mr.  Henry  Dvmstar,  president  of 
Cambridge  College,  had  such  a  turn  in  his 
mind,  that  he  boldly  preached  in  their  pul- 
pit, that  they  had  no  right  to  baptize  any 
infant  whatever.  And  when  Mr.  Mitchel, 
minister  in  the  town,  went  to  talk  with  him 
upon  the  subject,  great  scruples  were  raised 
in  his  own  mind  about  inlant-baptism.  But 
he  labored  hard  to  remove  them,  and  at 
length  concluded  that  they  were  from  the 
devil,  and  said,  "  I  resolved  that  I  would 
have  an  argument  able  to  remove  a  moun- 
tain, before  I  would  recede  from,  or  appear 
against  a  truth  or  practice  received  among 
the  faithful."!  This  was  in  December, 
1G53  ;  and  Dr.  Cotton  Mather  published  it 
to  the  world  in  1G97,  and  Mr.  John  Cleave- 
land  ot"  Ipswich,  inserted  it  in  a  piece  he 
published  for  inlant-baptism  in  17S4.  Thus 
it  has  been  a  tradition  in  New-England, 
from  the  fathers  of  the  Massachusetts  to 
our  days,  that  they  who  forsake  infant-bap- 
tism are  deceived  by  the  devil,  though  that 
practice  is  not  named  in  the  Bible  !  And 
Mr.  Dunstar  was  turned  out  from  being 
president  for  rejecting  it,  and  such  a  tem- 


'  I'rofiice  to  Williams  against  Cotton,  1952,  p.  6, 
I  TfiiPt  more  blooiiy,  p.  Sl'i. 
J  iMitchor«Life,p.  67—70. 


116  HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


per  was  discovered  against  him,  that  he  re- 
moved out  of  their  colony,  and  spent  the 
remainder  of  his  days  at  Scituate  in  Ply- 
mouth colony,  where  he  died  in  1659.  Cap- 
tain Johnson  finished  writing  his  history  in 
1652,  just  before  this  event,  and  then  he  said, 
"Mr.  Henry  Dunstar  is  now  president  of  the 
College,  fitted  from  the  Lord  for  the  work, 
and  by  those  that  have  skill  that  way,  re- 
ported to  be  an  able  proficient,  both  in  the 
Hebrew,  Greek  and  Latin  languages,  an 
orthodox  preacher  of  the  trnihs  of  Christ, 
and  very  povverlul  through  his  blessing,  to 
move  the  aflections."* 

At  the  same  time  he  said,  "  Familists, 
Seekers,  Antiiioniians  and  Anabaptists  are 
so  ill-armed,  that  they  think  it  best  sleeping 
in  a  whole  skin  ;  tearing  that  if  the  day  of 
battle  once  goes  on,  they  shall  fall  among 
antichrist's  armies ;  and  therefore  cry  out 
like  cowards,  If  you  will  let  me  alone,  I  will 
let  you  alone ;  but  assuredly  the  Lord  Christ 
hath  said,  He  that  is  not  with  us  is  against 
us :  there  is  no  room  in  his  army  lor  tolera- 
torists."t  But  the  Baptists  were  so  far 
from  fear  or  discouragement,  that  they 
boldly  persevered  in  their  way,  till  they  ob- 
tained deliverance.  The  towns  of  New- 
?ort  and  Portsmouth  chose  Mr.  Clarke,  and 
rovidence  and  Warwick  chose  Mr.  Wil- 
liams, their  agents  to  go  to  England  and 
plead  their  cause  there.  And  that  they 
might  have  a  fair  trial,  the  commissioners 
of  the  United  Colonies,  at  their  meeting  in 
September,  1651,  received  a  writing  from 
Warwick,  saying,  "  May  it  please  this  hon- 
ored committee  to  take  knowledge,  that  we, 
the  inhabitants  of  Shawomet,  alias  War- 
wick, having  undergone  divers  oppressions 
and  wrongs,  amounting  to  great  damage, 
since  we  first  possessed  this  place  ;  being 
forced  to  seek  to  the  honorable  state  of  Old 
England  for  relief,  which  did  inevitably 
draw  great  charge  upon  us,  to  the  fui-ther 
impairing  of  our  estates  ;  and  finding  favor 
for  redress,  were  willing  to  wave  Ibr  that 
time  (in  regard  to  the  great  troubles  and 
employment  that  then  lay  on  that  state)  all 
other  lesser  wrongs  we  then  underwent,  so 
that  we  might  be  replaced  in  and  upon  this 
our  purchased  possession,  and  enjoy  it 
peaceably  for  time  to  come,  without  dis- 
turbance or  molestation  by  those  from 
whom  we  had  tbrmerly  sutlered.  But  since 
our  gracious  grant  from  the  Hon.  Parlia- 
ment, in  replacing  of  us  in  this  place,  we 
have  been  and  are  daily  pressed  with  in- 
tolerable grievances,  lo  the  eating  up  ol'our 
labors,  and  wasting  of  our  estates,  making 
our  lives,  together  with  our  wives  and  child- 
ren, bitter  and  uncomfortable ;  insomuch 
that,  groaning  under  our  burden,  we  are 


•  Johnson,  p.  168.     His  history  was  printed  in  1654. 
t  Johnson,  p.  I.i31. 


again  constrained  to  make  our  address  to 
the  Parliament."  And  so  gave  the  Colo- 
nies notice  to  be  prepared  to  answer  their 
complaints  there. 

Tins  caused  the  commissioners  of  the 
Massachusetts,  Bradstreet  and  Hathorne, 
to  observe  that  Plymouth  gave  up  those 
lands  to  them  in  1643,  to  which  others  as- 
sented, and  told  of  the  great  pains  and  ex- 
pense they  had  been  at  about  Gorton  and 
his  company,  and  support  to  the  Indians, 
who  said  those  men  had  wronged  them 
about  their  lands ;  had  desired  to  know  if 
the  other  colonies  would  help  them  to  do  jus- 
tice for  the  Itidians.  But  the  commission- 
era  from  Plymouth,  Brown  and  Hatherly, 
declared  that  what  was  done  in  1643,  by 
men  from  their  colony  was  going  beyond 
their  authority,  who  had  no  right  over 
Shawomet  lands,  and  that  the  Massachu- 
setts had  no  right  to  do  all  that  they  had 
done  in  the  heart  of  Providence  colony. 
And  the  commissioners  from  Connecticut 
and  New-Haven  owned  that  it  might  be  so. 
This  is  all  plain  in  their  records.  And 
Williams  and  Clarke  sailed  from  Boston 
with  these  complaints  in  November,  though 
Williams  had  hard  work  to  get  a  passage 
from  thence,  notwithstanding  the  serviceshe 
had  done  for  them  formerly. 

When  they  arrived  at  London,  each  of 
them  published  the  books  which  I  have  be- 
fore named  ;  and  in  October  they  obtained 
a  vacation  of  Coddington's  commission,  and 
an  order  for  their  colony  to  unite  again,  un- 
der their  former  charter.  This  was  brought 
over  by  William  Dyre,  who  left  it  on 
Rhode  Island,  and  wrote  to  Providence  and 
Warwick  to  come  there  and  act  upon  it. 
But  as  these  two  towns  had  acted  upon  their 
charter  all  the  while  that  the  island  was  in 
confusion,  they  still  remained  two  parties ; 
and  there  were  many  against  them  in  Eng- 
land. Edward  Winslow  who  had  been 
governor  of  Plymouth,  and  Edward  Hop- 
kins, who  had  been  governor  of  Connecti- 
cut, were  then  in  England. 

On  April  I,  1653,  Mr.  Williams  wrote  to 
his  constituents,  and  said,  "  The  determina- 
tion of  our  controversy  is  hindered  by  two 
main  obstructions.  The  first  is  the  mighty 
war  with  the  Dutch.  Our  second  obstruc- 
tion is  the  opposition  oi"  our  adversaries, 
Sir  Arthur  Plaselrig  and  Colonel  Fenwick, 
who  married  his  daughter,  Mr.  Winslow 
and  Mr.  Hopkins,  both  in  great  place;  and 
all  the  friends  they  can  make  in  the  Parlia- 
ment and  Council,  and  all  the  priests  both 
Presbyterian  and  Independent;  so  that  we 
stand  as  two  armies  ready  to  engage,  ob- 
serving the  motions  and  postures  each  of 
other,  and  yet  shy  each  of  other."  But  be- 
fore that  month  was  out,  Cromwell  dissolv- 
ed the  Parliament,  which  altered  things 
greatly  ;  and  the  Presbyterians  have  never 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  Hy 


had  so  great  power  in  England  since,  asfment.     And  President  Williams  wrote  in 


they  had  before 

Mr.  Williams  continued  there  another 
year,  and  then  left  Mr.  Clarke  their  agent 
in  England,  while  he  came  over  lo  settle 
affairs  here.  And  he  brought  a  letter  from 
Sir   Henry  Vane,  which  contained  sharp 


November  to  the  Massachusetts  about  their 
opposition  to  it :  but  receiving  no  satisfac- 
tion, he  wrote  again  in  May  1656,  and 
said, 

Honored  Sirs,  our  first  request  is  for 


reproofs  for  their  disorders  in  his  colony,  your   favorable  consideration  of  the  lonf 


and  wise  advice  about  removing  of  them 
But  Williams  found  it  very  hard  work  to 
get  the  two  parties  together,  and  yet  he 
did  it;  and  they  met  on  September  12,  1654, 
and  elected  him  for  their  president,  and  then 
voted  to  have  him  send  letters  of  thanks  to 
their  benefactors  in  England.  On  May 
22,  1655,  he  was  again  elected  president 
for  a  year.     But  some  men  had  been  so 


and  lamentable  condition  of  the  town  of 
Warwick,  which  hath  been  thus.  They 
are  so  dangerously  and  so  vexatiously  inter- 
mingled with  the  barbarians  that  I  have 
long  admired  the  wonderful  power  of  God, 
in  restraining  and  preventing  very  great 
fires,  of  mutual  slaughters  breaking  forth 
between  them.  Your  wisdoms  know  the 
inhumane  insultations  of  these  wild  crea- 


troublesome  among  them,  that  a  letter  was  jtures,   and  you  may  be   pleased   also   to 
procured  from  the  Protector  in   England  I  imagine,  that  they  have  not  been  sparing 


of  your  name  as  the  patron,  of  all  their 
wickedness  against  our  Englishmen,  wo- 
men, and  children,  and  cattle,  to  the  yearly 
damage  of  sixty,  eighty  and  an  hundred 
pounds.  The  remedy,  under  God.  is  only 
your  pleasure  that  Pumham  shall  come  to 


which  said, 

"  Gentlemen^ 

"  Your  agent  here  hath  represented  unto 
us  someparticularsconcerningyour  govern- 
ment which  you  judge  necessary  to  be  set- 1  an  agreement  with  the  town  or  colony,  and 
tied  by  us  here;  but  by  reason  of  other j that  some  convenient  way  and  time  be  set 
great  and  weighty  affairs  of  this  common- 1  for  their  removal.  And  that  your  wisdoms 
wealth,  we  have  been  necessitated  to  defer  j  may  see  just  grounds  for  such,  your  willing- 
the  consideration  of  them  lo  a  further  op-  j  ness,  be  pleased  to  be  informed  of  a  reality 
portunity;  in  the  mean  time  we  are  willing  ^  of  a  solemn  covenant  between  this  town  of 
to  let  you  know,  that  you  were  to  proceed  j  Warwick  and  Pumham,  unto  which,  not- 
in  your  government  according  to  the  tenor  j  withstanding  he  pleads  his  being  drawn  to 
of  your  charter,  formerly  granted  on  that  it  by  the  awe  of  his  superior  sachems,  yet 
behalt;  taking  care  of  the  peace  and  safety  j  I  humbly  offer,  that  what  was  done  was  ac- 
of  those  plantations,  that  neither  through  cording 'to  the  law  and  tenor  of  the  natives 
intestine  commotions  or  foreign  invasions,  |  (I  take^it)  in  all  New-England  and  Amer- 
there  do  arise  any  detriment  or  dishonor  to  i  ica,  viz  :  that  the  inferior  sachems  and  sub- 


this  commonwealth  or  yourselves  as  far  as 
you  by  your  care  and  diligence  can  prevent. 
And  as  for  the  things  that  are  before  us, 
they  shall,  as  soon  as  other  occasions  will 
permit,  receive  a  just  and  sufficient  deter- 
mination. And  so  we  bid  you  farewell,  and 
rest  your  loving  friend, 

"OLIVER  P. 
"  March  29,  1655. 

"  To  our  trusty  and  well  beloved,  the 
President,  Assistants,  and  inhabitants  of 
Rhode  Island,  together  with  the  rest  of  the 
Providence  Plantations  in  the  Narraganset 
Bay  in  New-England." 

Upon  receiving  this,  their  assembly  met, 
June  28,  and  enacted,  "  That  if  any  person 
or  persons  be  found  by  examination  and 
judgment  of  a  general  court  of  commission- 
ers, to  be  ringleader  or  ringleaders  of  fac- 
tions or  divisions  among  us,  he  or  they 
shall  be  sent  over  at  his  or  their  own  charg- 
es, as  prisoners,  to  receive  his  or  their  trial 
or  sentence,  at  the  pleasure  of  his  Highnes.s 
and  the  Lords  of  his  council."  And  then 
all  open  oppositioQ  ceased  in  their  govern- 


jects  shall  plant  and  remove  at  the  pleasure 
of  the  highest  and  supreme  sachems ;  and 
I  humbly  conceive  that  it  pleaseth  the  Most 
High  and  only  Wise  to  make  use  of  such  a 
bond  of  authority  over  them,  without  which 
they  could  not  long  subsist  in  human  socie- 
ties, in  this  wild  condition  wherein  they  are." 

And  he  went  on  to  remind  them  of  the 
order  of  Parliament  in  1646,  that  they 
should  remove  all  obstructions  which  they 
had  put  in  the  way  of  those  who  had  pur- 
chased the  lands  in  Warwick,  so  that  they 
might  freely  enjoy  their  rights.  He  also 
desired  them  no  longer  to  assume  any  pow- 
er over  a  few  persons  in  Pawtuxet,  and  to 
treat  their  colony  as  a  distinct  government.* 
And  his  request  was  granted. 

The  Massachusetts  were  awfully  requi- 
ted for  their  iniquity  in  these  affairs.  For 
when  they  received  Pumham  as  their  sub- 
ject, they  furnished  him  with  arms  and  am- 
munition, for  hunting  ;  and  in  Philip's  war 
he  joined  against  the  English,  and  was  ve- 
ry active  in  the  war,  and  so  was  his  son 
and    grandson ;  and  Pumham  was  killed 


'  liulcliiiison's  Collections,  p.  279 — 'J^. 


llg    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


within  twenty  miles  of  Boston,  but  a  few 
days  before  Philip.*  How  righteous  are 
God's  judsnients. 

The  Massachusetts  were  fond  of  compa- 
ring themselves  to  the  Israelites  who  con- 
quered Canaan  ;  and  1  have  recited  a  pas- 
eaf^e  in  which  Captain  Johnson  has  named 
seven  sectaries  which  they  were  to  subdue. 
as  Israel  did  the  seven  nations  in  the  pro- 
mised land  5  but  as  these  are  far  from  being 
parallel  cases,  so  was  the  success  of  the 
two  people.  For  tlie  seed  of  Jacob  Avere 
completely  victorious,  but  ihe  Massachii- 
sette  never  subdued  one  ol"  tiie  sects  which 
lie  named.  And  a  new  one  now  arose,  who 
caused  more  disgrace  to  them  than  any 
others  had  done. 

Out  of  the  confusions  in  England, 
George  Fox  came  forth  as  a  zealous  prea- 
cher of  a  new  doctrine ;  and  in  1650,  he 
and  his  followers  receiv^ed  the  name  of 
(iuakers,  from  the  trembling  motions  of 
their  bodies  upon  various  occasions.  They 
increased  fast  in  England,  and  their  suffer- 
ings animated  them  to  travel  far  and  near  ; 
and  in  the  summer  of  1656,  some  of  them 
arriveii  at  Boston,  v.'here  they  were  confi- 
ned. And  when  the  commissioners  met  at 
Plymouth  in  Septendier,  they  received  a 
letter  from  the  Court  at  Boston,  which  said. 

"  Having  heard  sometime  since,  that  our 
neighboring  colony  of  Plymouth,  our  belo- 
ved brethren,  in  great  part  seem  to  be 
wanting  to  themselves  in  a  due  acknow- 
ledgment and  encouragement  of  the  minis- 
try of  the  Gospel,  so  as  many  pious  minis- 
ters have  (how  justly  we  know  not)t  de- 
KCrted  their  stations,  callings  and  relations  ; 
our  desire  is  that  some  such  course  may 
be  taken,  as  that  a  pious,  orthodo.x  ministry 
may  be  reinstated  among  them,  that  so  the 
flood  of  errors  and  principles  of  anarchy 
may  be  prevented.  Here  hath  arrived 
among  us  several  persons  professing  them- 
Belve.«  (Quakers,  fit  instruments  to  propagate 
the  kingdom  of  Satan  ;  for  the  securing  of 
ourselves  and  our  neighbors  from  such 
pests,  we  have  imprisoned  them  all  till  they 
oe  despatched  away  to  the  place  from 
whence  they  came."  And  tlie  commission- 
ers gave  advice  accordingly.! 

But  such  measures  were  not  taken  as 
long  as  Governor  Bradford  lived,  who  died 
on  May  9,  1G57,  in  his  sixty-ninth  year. 
And  in  June  following,  John  Brown  and 
James  Cud  worth,  two  of  their  Assistants, 
were  left  out  of  office,  and  others  were  cho- 
een,  who  were  for  more  severe  measures, 
though  not  equal   to   the  Massachusetts ; 


•  Hiibhiinl  oiis^iicl  Wur.  p.  1.31,  175,  170. 

t  One  of  iheae  was  Mr.  Ri-ynor,  who  went  from  Ply- 
mouth in  l(Jr>l.  am!  robbnl  them  oi"  all  their  church  rr- 
cords,  so  that  all  the  records  thoy  since  have  of  foriner 
actinjjs  in  their  church,  were  collocle<l  from  memdvy 
and  private  writings,  as  their  late  pastor  told  me.  Anil 
1k)W  tin  just  was  ihis. 

}  Hutchinson'd  Collections,  p.  2S3— 286. 


who  also  wrote  repeatedly  to  the  rulers  of 
the  Rhode  Island  colony,  to  try  to  draw 
them  into  like  severities,  but  without  any 
success. 

Tlie  Quakers  held  that  they  had  a  light 
and  spirit  mthin  them,  which  was  their 
highest  rule  of  action,  and  that  the  scrip- 
tures were  only  a  secondary  rule  ;  and  that 
the  external  use  of  baptism  and  the  Lord's 
supper  was  now  out  of  date,  and  that  they 
had  those  ordinances  inwardly  and  spiritu- 
ally. They  also  held  themselves  to  be  in- 
spired by  the  Spirit  of  God  to  teach  a  more 
cl(>ar  and  perfect  way  than  men  had  known 
since  the  (lays  of  the  apostles,  if  they  had 
not  greater  light  than  the  apostles  had. 
This  spirit  taught  them  to  give  no  titles  to 
rulers,  nor  other  men,  and  to  use  thee  and 
thou  io  ^W.  Humphrey  Norton  was  scour- 
ged at  Plymouth,  in  June,  1658,  and  then 
sent  out  of  the  colony ;  upon  which  he 
wrote  to  Governor  Prince,  and  said, 

"  Thomas  Prince,  thou  who  hast  bent  thy 
heart  to  work  wickedness,  and  with  thy 
tongue  hast  thou  set  forth  deceit ;  thou  im- 
aginist  mischief  upon  thy  bed,  and  hatchest 
thy  hatred  in  thy  secret  chamber ;  the 
strcnirth  of  darkness  is  over  thee,  and  a 
malicious  mouth  hast  thou  opened  against 
God  and  his  anointed,  and  with  thy  tongue 
and  lips  hast  thou  uttered  perverse  things  ; 
thou  hast  slandered  the  innocent  by  lying, 
railing,  and  false  accusations,  and. with  thy 
barbarous  heart  hast  thou  caused  their 
blood  to  be  shed.  Thou  hast  through  all 
these  things  broke  and  transgressed  the 
laws  and  ways  of  God,  and  equity  is  not 
before  thy  eyes.  The  cur.se  causeless  can- 
not come  upon  thee,  nor  the  vengeance  of 
God  uniustly  cannot  fetch  thee  up ;  thou 
makest  thyself  merry  with  thy  secret  ma- 
lice. The  day  of  thy  wailing  will  be  like 
unto  that  of  a  woman  that  murthers  the 
fruit  of  her  womb;  the  anguish  and  pain 
that  will  enter  upon  thy  reins  will  be  like 
gnawing  worms  lodged  betwixt  thy  heart 
and  liver ;  when  these  things  come  upon 
tiiee,  and  thy  back  bowed  down  with  pain, 
in  that  day  and  hour  thou  shalt  knoAv  to  thy 
grief,  that  the  prophets  of  the  Lord  we  are, 
and  the  God  of  vengeance  is  our  God. 
HUMPHREY  NORTON." 

This  I  copied  from  Plymouth  records, 
where  it  was  inserted,  that  posterity  might 
know  how  their  fathers  were  treated.  And 
we  may  here  also  learn  how  secular  force 
serves  to  inflame  mistaken  zeal ;  for  the  va- 
rious pitnishments  that  were  inflicted  upon 
those  people,  caused  their  zeal  to  rise  the 
higher,  until  the  commissioners  of  the  Uni- 
ted Colonies  met  at  Boston  in  September, 
1658  ;  and  then  they  advised  each  General 
Court  to  make  a  law  to  banish  Quakers  on 


HIST.    OF    THE    BAPTISTS    IN    N  E  W-E  N  GLAND.  119 


pain  of  death.  And  such  a  law  was  made 
at  Bosion  the  next  month,  by  the  majority 
of  one  vote  only ;  and  the  other  colonies 
would  not  follow  their  example.  Many 
other  punishments  were  .inflicted  upon  the 
Gluakers  in  Plymouth  and  New  Haven  col- 
onies, but  little  or  none  in  Connecticut. 

On  October  20,  1659,  William  Pvobinson, 
Marmadake  Stevenson,  and  Mary  Dyre, 
were  condemned  to  die,  for  returning  after 
they  were  banished  on  pain  of  death;  and 
the  two  men  were  hanged  at  Boston  the 
27th.  And  though  the  woman  was  then 
sent  away  yet  she  returned,  and  was  exe- 
cuted June  1,  1660.  And  on  March  14, 
1661,  William  Leddra  was  hanged  there 
for  the  like  crime.  And  as  Charles  the 
Second  had  been  restored  to  the  crown  of 
England  the  year  before.  Governor  Endi- 
cot  and  his  court  wrote  to  him  in  December, 
and  said,  "  Our  liberty  to  walk  in  the  faith 
of  the  Gospel  in  all  gnod  conscience,  was 
the  cause  of  our  transporting  ourselves, 
with  our  wives,  little  ones,  and  our  sub- 
stance, from  that  pleasant  land  over  the 
Atlantic  ocean,  into  this  vast  wilderness, 
choosing  rather  the  pure  Scripture  worship 
with  a  good  conscience,  in  this  remote  wil- 
derness among  tlie  heathen,  than  the  plea- 
sures of  England  witli  submission  to  the 
then  so  disposed  and  so  far  prevailing 
hierarchy,  which  we  could  not  do  without 
an  evil  conscience.  Concerning  the  Q,ua- 
kers,  open  and  capital  blasphemers,  open 
seducers  from  the  glorious  Trinity,  the 
Lord  Jesus  Christ,  the  blessed  gospel,  and 
from  the  holy  Scriptures  as  the  rule  of  life, 
open  enemies  to  the  government  itself  as 
established  in  the  hands  of  any  but  men  of 
their  own  principles,  malignant  and  assidu- 
ous promoters  of  doctrines  directly  tending 
to  subvert  both  our  church  and  state,  after 
all  other  means  for  a  long  time  used  in 
vain,  we  were  at  last  constrained  for  our 
own  safety  to  pass  a  sentence  of  banish- 
ment against  them,  upon  pain  of  death. 
Such  was  their  desperate  turbulence  both 
to  religion  and  state,  civil  and  ecclesiasti- 
cal, as  that  the  magistrate  at  last,  in  con- 
science both  to  God  and  man,  judged  him- 
self called  for  the  defence  of  all,  to  keep 
the  passage  with  the  point  oi'  the  sword 
held  towards  them  ;  this  could  do  no  harm 
to  him  that  would  be  warned  thereby  ;  their 
wittingly  rushing  themselves  thereupon  was 
their  owiv  act,  we  wilh  humility  conceive 
a  crime  bringing  their  blood  upon  their  own 
heads."* 

Bui  William  Robinson  had  given  a  paper 
to  the  court  at  Boston,  in  which  he  said, 
"  The  word  of  the  Lord  came  expressly  to 
me  which  did  fill  me  immediately  with  life 
and  power,  and  heavenly  love,  by  which 
he  constrained  me.  and  commanded  me  to 


'  llmcliinitm's  Culleclious,  p.  3J6,  iJ^. 


pass  to  the  town  of  Boston,  my  life  to  lay 
down  in  his  will,  for  the  accomplishing  of 
his  service,  that  he  had  there  to  perform  at 
the  day  appointed.''  And  Marmaduke 
Stevenson  gave  them  another  paper,  in 
which  he  said  :  "  The  word  of  the  Lord 
came  unto  me,  saying.  Go  to  Boston  with 
thy  brother  William  Robinson.''* 

Thus  it  appears,  that  both  sides  pleaded 
a  conscientious  obedience  to  God,  in  their 
actings  against  each  other.  And  from 
hence  we  may  see  that  the  use  of  force  in 
religious  aflairs  is  a  bloody  'practice.  And 
though  King  Charles  put  a  stop  to  their 
hanging  any  more  here,  yet  he  said,  "  We 
cannot  be  understood  hereby  to  direct  or 
wi.sh  that  any  indulgence  should  be  grant- 
ed to  those  persons  commonly  called  (Qua- 
kers, whose  principles  being  inconsistent 
with  any  kind  of  government,  we  have 
found  it  necessary  with  the  advice  of  our 
Parliament  here,  to  make  a  sharp  law 
against  them,  and  are  well  content  you  do 
the  like  there."!  And  many  more  dissent- 
ers died  in  prison  in  his  reign,  than  the 
bloody  queen  Mary  burnt  at  the  stake. 
Open  executions  were  now  become  more 
odious  to  the  people,  than  in  former  days 
of  ignorance  and  superstition  ;  while  pri- 
vate cruelty  was  borne  with,  or  little  regard- 
ed. But  the  vengeance  of  God  will  reach 
the  most  secret  criminals,  as  well  as  the 
most  open  murderers. 


CHAPTER    V. 

Contention  about  Baptism. —  Two  Baptist 
churches  formed — That  at  Boston  is  per- 
secuted three  years,  and  then  three  of 
them  were  banished. — But  many  are  for 
them  here,  and  clear  letters  are  written 
in  their  favor  from,  England. — After  they 
had  been  confined  a  year,  they  were  re- 
leased from  Prison. — Injttstice  aboxd 
Providence  colony  exposed. — And  they  at 

last   prevail. Williams    disputes  and 

writes  against  the  Quakers. — A  division 
in  Boston  Church. —  Clarke's  faith  and 
his  joyful  end. 

We  shall  now  return  to  the  affairs  of 
Baptism.  They  who  supposed  that  each 
believer  stood  in  the  same  relation  to  his 
children,  as  Abraham  did  to  his  in  the  cov- 
enant of  circumcision,  brought  none  to 
baptism  but  the  infants  of  communicants 
in  their  churches.  But  as  those  infanta 
grew  up  and  had  children,  and  yet  were 
not  communicants  themselves,  a  great  trial 
came  on  to  know  what  would  become  of 
succeeding  generations.     A  convention  of 


•  Bishop,  p.  127- -ISJ. 
tlliucliiiuoii's  C'-lltcUons,  p.  379. 


120    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


ministers  met  in  1657,  and  answered  twen- 
ty-one questions  upon  the  subject,  and  had 
them  printed  in  London.  But  as  this  did 
not  reHeve  them,  another  convention  was 
called  at  Boston  in  1659,  and  a  synod  in 
1662,  who  introduced  a  half-way  covenant, 
so  that  they  who  would  own  it,  and  were  re- 
gular in  their  lives,  might  have  their  chil- 
dren sprinkled,  without  coming  to  the  ordi- 
nance of  the  supper  themselves.  This  was 
pleasing  to  many,  while  others  thought  it  an 
apostacy  from  the  first  principles  of  the 
country ;  and  the  controversy  about  it,  in  va- 
rious shapes,  has  continued  ever  since. 

The  first  Baptist  Church  in  Wales  was 
formed  near  Swansea  in  that  country  in 
1649.  Mr.  John  Miles  was  their  chief  lea- 
der, and  they  increased  to  about  three  hun- 
dred members,  by  the  year  1662,  when  he 
was  ejected  out  of  his  place,  by  a  cruel  act 
of  Parliament,  which  turned  two  thousand 
teachers  out  of  their  places  in  one  day,  for 
refusing  fully  to  conform  to  the  church  of 
England.  He  then  came  over,  with  the 
book  of  church  records  which  he  had  kept 
there,  and  it  remains  in  our  Swansea  to  this 
day.  And  at  the  house  of  John  Butter- 
worth  in  Rehoboth,  in  1663,  John  Miles, 
elder ;  James  Brown,  Nicholas  Tanner,  Jo- 
seph Carpenter,  John  Butterworth,  Eldad 
Kingsley,  and  Benjamin  Alby,  solemnly 
covenanted  together  as  a  church  of  Christ, 
to  obey  him  in  all  his  ordinances  and  com- 
mandments. They  were  in  Plymouth  col- 
ony, where  they  had  ever  enjoyed  much 
more  liberty  than  any  had  in  the  Massa- 
chusetts. Mr.  Brown  was  son  to  John 
Brown,  who  had  long  been  a  magistrate  in 
that  colony,  and  his  son  served  them  after- 
wards in  that  office  for  eleven  years,  in  a 
time  when  his  brethren  in  the  Massachu- 
setts were  fined,  imprisoned  and  banished. 
Indeed  Mr.  Miles  and  church  were  com- 
plained of  to  court,  for  holding  their  meet- 
ings in  Rehoboth,  where  was  a  congrega- 
tional church,  and  a  small  fine  was  imposed 
upon  them  lor  it.  But  in  1667,  the  court 
granted  them  the  town  of  SSvansea,  where 
the  church  has  continued  by  succession 
ever  since,  and  is  the  Iburth  Baptist  church 
in  America. 

The  fifth  was  formed  in  the  Massachu- 
setts. The  light  that  was  gained  in  1653, 
when  President  Dunstar  preached  against 
infant  baptism  in  Cambridge,  caused^Tho- 
mas  Gould,  who  lived  near  him  in  Charles- 
town,  to  examine  the  matter  so  tnuch,  thai 
when  he  had  a  child  born  in  1655,  he  could 
not  bring  it  to  be  sprinkled.  F'or  this  he 
was  called  before  the  church  in  Charles- 
town,  and  he  told  them  that  he  could  see 
no  light  for  inlant  baptism,  and  therefore 
could  not  in  conscience  bring  his  child  to 
it.  Upon  this,  ministers,  rulers  and  breth- 
ren labored  with  him,  but  could  not  con- 


vince him.  He  was  etill  willing  to  com* 
mune  with  that  church,  if  they  would  let 
him  do  it  without  carrying  his  child  to  an 
ordinance,  which  he  had  no  faith  in  ;  and 
he  read  that  whatsoever  is  not  of  faith  is 
sin.  And  because  of  this,  and  also  his  go- 
ing out  of  meeting  when  they  sprinkled 
infants,  they  censured  him  in  their  church, 
and  punished  him  in  their  courts  for  more 
than  seven  years.  At  length  three  Baptist 
brethren  came  over  from  England,  recom- 
mended from  churches  there,  and  met  with 
him  and  others  in  private  houses.  And  on 
May  28,  1665,  Thomas  Gould,  Thomas 
Osborn,  Edward  Drinker,  John  George, 
Richard  Goodale,  William  Turner,  Robert 
Lambert,  Mary  Goodale,  and  Mary  New- 
ell, "joined  in  a  solemn  covenant,  in  the 
name  of  the  Lord  Jesus  Christ,  to  walk  in 
fellowship  and  communion  together  in  the 
practice  of  all  the  holy  appointments  of 
Christ,  which  he  had,  or  should  further 
make  known  unto  them." 

Goodale  came  from  London,  and  Turner 
and  Lambert  from  Dartmouth  ;  the  others 
were  of  our  country,  though  none  of  them 
were  cluirch  members  before,  but  Gould 
and  Osborn,  both  of  Charlestown,  from 
whence  they  were  excommunicated  after 
they  were  baptized.  These  facts  I  gather- 
ed from  their  records  and  writings.  They 
were  of  such  a  peaceable  disposition,  and 
so  flir  from  disturbing  others,  as  the  (Qua- 
kers did,  that  their  rulers  hardly  knew 
where  to  find  them.  But  on  August  20, 
1665,  Richard  Russell,  one  of  their  magis- 
trates, issued  a  warrant  to  the  constable  of 
Charlestown,  requiring  him  in  his  Majes- 
ty's name,  to  labor  to  discover  where  these 
people  were,  and  to  require  them  to  attend 
on  the  established  worship,  or  if"  they  would 
not,  to  return  their  names  and  places  of 
abode  to  the  next  magistrate.  This  was  done 
and  some  of  them  were  brought  belbre  their 
court  of  Assistants  in  September,  to  whom 
they  presented  their  confession  of  faith,  in 
whicli  they  said,  "  Chrisi's  commission  to 
his  disciples  is  to  teach  and  baptize,  and 
those  who  gladly  receive  the  word  and  are 
baptized,  are  fit  matter  for  a  visible  church." 
But  this  was  loudly  complained  of  as  im- 
plying that  none  were  visible  saints,  who 
were  not  baptized  by  immersion  ;  though 
they  held  that  they  ought  to  be  visible  saints 
before  they  were  baptized.  Tlius  men 
turn  things  upside  down.  And -the  court 
of  Assistants  charged  them  to  desist  Ironi 
their  practice  ;  and  because  they  did  not, 
Gould,  Turner,  Osborn,  Drinker  and  George, 
were  larought  before  their  General  Court 
in  October,  to  whom  they  presented  their 
confession  of  iaith,  and  closed  with  saying, 
"  If  any  take  this  to  be  heresy,  then  do  we 
with  the  apostle  confess,  that  after  the  way 
which  they  call  heresy,  we  worship  God, 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  121 


the  Father  of  our  Lord  Jesus  Christ,  believ- 
ing all  things  that  are  written  in  the  law 
and  the  prophets  and  apostles." 

But  the  Court  called  this  a  contemning 
of  their  authority  and  laws,  and  declared 
them  to  be  no  lawful  church  assembly,  and 
said,  "  Such  of  them  as  are  freemen  are  to 
be  disfranchised,  and  all  of  them,  upon  con- 
viction before  any  one  Magistrate  or  Court, 
of  their  further  proceeding  herein,  to  be 
committed  to  prison  until  the  General  Court 
shall  take  further  order  with  them."  Dr. 
Mather  tries  to  vindicate  the  Court  herein, 
because  the  Baptists  acted  against  the  law 
of  the  government ;  but  a  noted  Presbyte- 
rian minister,  says,  "  This  condemns  all  the 
dissenting  congregations  that  have  been 
gathered  in  England  since  the  act  of  uni- 
formity, in  the  year  1662."  And  says  he, 
"  Let  the  reader  judge,  who  had  most  rea- 
son to  complain;  the  New  England  churches, 
who  would  neither  suffer  the  Baptists  to 
live  quietly  in  their  communion,  nor  sepa- 
rate peaceably  from  it ;  or  these  unhap- 
py persons,  who  were  treated  so  unkindly 
for  ibllowing  the  light  of  their  conscien- 
ces."* 

Yet  for  following  that  light,  they  pursu- 
ed them  with  fines  and  imprisonment,  for 
three  years  ;  and  then  the  court  of  Assist- 
ants appointed  a  meeting  at  Boston,  April 
14,  1668,  and  called  six  ministers  to  manage 
a  dispute  whether  those  persons  ought  not 
to  be  banished,  for  holding  a  separate  meet- 
ing from  their  churches.  And  they  sent  a 
warrant  to  Thomas  Gould,  which  said, 
"  You  are  required  in  His  Majesty's  name 
to  give  notice  to  John  Farnham,  Thomas 
Osborn,  and  the  company,  and  you  and 
they  are  alike  required  to  give  your  atten- 
dance at  the  time  and  place  above-mention- 
ed, for  the  end  therein  expressed."  And  as 
this  was  heard  of  at  Newport,  Mr.  Clarke 
and  his  church  sent  William  Hiscox,  Joseph 
Tory,  and  Samuel  Hubbard,  to  assist  their 
brethren,  and  they  got  to  Boston  three  days 
before  the  di.spute.  And  it  was  carried  on 
tv;o  days  with  allowing  the  Baptists  but 
little  liberty  to  speak  for  themselves  ;  and 
it  was  closed  by  Mr.  Mitchel,  with  the 
words  of  Moses,  who  said  to  Israel,  If  there 
arise  a  matter  too  hard  for  thee  in  judgment, 
between  blood  and  blood,  between  plea  and 
plea,  and  between  stroke  and  stroke,  being 
matters  of  controversy  within  thy  gates ; 
then  shall  thou  arise,  and  get  thee  up  into 
the  place  which  the  Lord  thy  God  shall 
choose  and  thou  shalt  come  unto  the  priests, 
the  Levites,  and  unto  the  judge  that  shall 
be  in  those  days,  and  inquire;  and  they 
shall  shew  thee  the  sentence  of  judgment; 
and  thou  shalt  do  according  to  the  sentence, 
which  they  of  that  place,  which  the  Lord 


'  Magnalia,  B.  7.  p.  27. 

Vol.  1.— p. 


Neal  on  New-England. 


shall  choose,  shall  shew  thee ;  and  thou 
shall  observe  to  do  all  that  they  inform 
thee  ;  according  to  the  sentence  of  the  law 
which  they  shall  teach  thee  and  according 
to  the  judgment  which  they  shall  tell  thee, 
thou  shalt  do  :  thou  shalt  not  decline  from 
the  sentence  which  they  shall  shew  thee, 
to  the  right  hand  nor  the  left.  And  the 
man  that  will  do  presumptuously,  and  will 
not  hearken  unto  the  priest  (that  standeth 
there  before  the  Lord  thy  God)  or  unto  the 
judge,  even  that  man  shall  die ;  and  thou 
shalt  put  away  the  evil  from  Israel.  Deut. 
xviii.  8 — 12. 

Thus  the  sentence  that  was  given  from 
the  law  of  God,  in  the  place  he  chose,  under 
the  direction  of  the  Urim  and  Thummim, 
was  applied  to  the  sentence  of  rulers  and 
ministers  at  Boston,  according  to  the  laws 
of  men.  That  they  then  applied  this  scrip- 
ture in  this  manner,  appears  from  their  colo- 
ny records,  compared  with  the  writings  of 
Samuel  Hubbard  and  Mr.  Gould.  And 
thirty  years  after,  Mr.  Stoddard  brought 
the  same  scripture  to  prove,  that  all  men 
ought  to  submit  to  a  national  synod,  as  I 
shall  prove  hereafter. 

Their  General  Court  in  May  called  those 
Baptists  before  them,  to  know  whether  they 
were  convinced  of  their  evil  in  withdrawing 
from  their  churches,  by  what  said  ministers 
had  laid  before  them;  but  they  declared 
that  they  were  not  at  all  convinced  of  any 
evil  in  so  doing.  The  Court  then  called 
them  obstinate  Anabaptists,  whom  they  were 
bound  in  conscience  to  proceed  against; 
and  gave  sentence  that  Thomas  Gould, 
William  Turner,  and  John  Farnham.  should 
be  gone  out  of  their  jurisdiction  by  the  20th 
of  July,  not  to  return  again  without  their 
leave.  And  as  Gould  was  then  a  prisoner, 
by  the  sentence  of  a  former  court,  he  was 
liberated  from  thence  in  order  that  he  might 
obey  this  sentence.  Mr.  Mitchel,  who  read 
ofl'said  scripture  against  them,  died  sudden- 
ly eleven  days  before  the  time  set  in  their 
sentence  of  banishment ;  but  this  gave  no 
relief  to  these  sufiisrers.  And  because  they 
did  not  obey  their  sentence,  these  three  men 
were  imprisoned  in  Boston  for  near  or  quite 
a  year. 

How  any  who  feared  God,  could  go  on 
to  act  against  others,  as  these  rulers  and 
ministers  did,  may  seem  very  strange  in 
our  days  ;  but  a  caretul  search  into  their 
history  will  open  the  cause  of  it,  Mr.  Wil- 
son the  first  minister  of  Boston,  was  in  great 
esteem  with  other  ministers,  who  came 
round  him  in  May  past,  and  desired  him 
to  give  his  dying  testimony  of  what  he  con- 
ceived to  be  the  cause  of  the  displeasure 
of  God  against  this  country.  He  told  them 
that  he  had  long  feared  the  following  sins 
as  chief  among  others,  which  provoked  God 
greatly,   "  1.  Separation.     2.  Anabaptism, 


122HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


3.  Corahism,  when  people  rise  up  as  Co- 
rah, against  tlieir  ministers  or  elders,  as  if 
they  took  too  much  upon  them,  when  indeed 
they  do  but  rule  for  Christ,  and  according 
to  Christ.  4.  Another  sin  I  take  to  be,  the 
making  light  of,  and  not  subjecting  to  the 
authority  of  synods."*  These  thing.s  he 
dehvcred  as  his  dying  testimony  and  he 
died  August  7,  1668,  just  after  those  ]3ap- 
tists  were  put  in  prison  tiiere.  No  one  can 
easily  tell  how  great  an  impression  such 
things  had  upon  their  minds.  Indeed  some 
were  of  a  dilferent  opinion  and  when  their 
General  Court  met  in  tlie  fall,  they  present- 
ed a  petition  in  favor  of  those  sufferers,  and 
said,  "  We  humbly  beseech  this  honored 
Court,  in  their  Christian  mercy  and  bowels 
of  compassion,  to  pity  and  relieve  these 
poor  prisoners ;  whose  sufferings  are  doubt- 
lul  to  many,  .and  some  of  great  worth 
among  ourselves,  and  grievious  to  the 
hearts  of  God's  people  at  home  and  abroad. 
Your  wisdoms  may  be  pleased  to  think  of 
some  better  expedient,  and  seriously  to  con- 
sider whether  an  indulgence  justifiable  by 
the  word  of  God,  pleaded  for  and  practiced 
by  Congregational  churches,  may  not,  in 
this  day  of  suffering  to  the  people  of  God 
be  more  effectual,  safe  and  inoffensive  than 
other  ways,  which  are  always  grievous,  and 
seldom  find  success."  And  they  spoke  high- 
ly of  the  good  lives  of  those  Baptists,  as  ano- 
ther plea  in  their  favor.  Captain  Hutchin- 
son, Captain  Oliver,  and  many  others  signed 
this  petition  ;  but  some  were  fined  for  it, 
and  others  compelled  to  confess  their  fault, 
for  reflecting  on  the  court.  But  Deputy- 
governor  Willoughby  was  against  these 
proceedings.!  An  account  of  these  things 
was  sent  to  England,  and  a  letter  from 
thence  to  Captain  Ohver  said: 

"My  Dear  Brother: 

"  The  ardent  affection  and  great  honors 
that  I  have  ibr  New-England  transport  me, 
and  I  hope  your  churches  shall  ever  be  to 
me  as  the  gates  of  heaven.  I  have  ever 
been  warmed  with  the  apprehension  of  the 
grace  of  God  towards  me  in  carrying  me 
thither.  But  now  it  is  otherwise  ;  with  joy 
to  ourselves  and  grief  to  you  be  it  spoken. 
Now  the  greater  my  love  is  to  New-Eng- 
land, the  more  am  I  grieved  at  their  failings. 
It  is  frequently  said  here,  that  they  are 
swerved  aside  towards  Presbytery ;  if  so, 
the  Lord  restore  them  all.  But  another  sad 
thing  that  much  atl'ects  us  is,  to  hear  that 
you  even  in  New-England  persecute  your 
brethren ;  men  found  in  the  faith  ;  or  holy 
life  ;  agreeing  in  worship  and  discipline 
vyith  you  ;  only  differing  in  the  point  of  bap- 
tism.   Dear  brother,  we  here  do  love  and 


•  Morton,  p.  195,  6. 

t  Hntchlnson,  vol.  1   p.'>27— 269. 


honor  them,  hold  familiarity  with  them,  and 
take  sweet  counsel  together  ;  they  lie  in  the 
bosom  of  Christ,  and  therefore  they  ought 
to  be  laid  in  our  bosoms.  In  a  word,  we 
freely  admit  them  into  churches ;  few  of 
our  churches,  but  many  of  our  members  are 
Anabaptists;  I  mean  baptized  again.  This 
is  love  in  England  ;  this  is  moderation  ; 
this  is  a  right  New-Testament  spirit.  But 
do  you  now  bear  with,  yea,  more  than  bear 
with  the  Presbyterians?  Yea,  and  that 
the  worst  sort  of  them,  those  who  are  the 
corruptest,  rigidest ;  whose  principles  tend 
to  corrupt  the  churches ;  turning  the  world 
into  the  church,  and  the  church  into  the 
world ;  and  which  doth  no  less  than  to 
bring  a  people  under  mere  slavery.  It  is 
an  iron  yoke,  which  neither  we  nor  our 
Congregational  brethren  in  Scotland  were 
ever  able  to  bear.  I  have  heard  them  utter 
these  words  in  the  pulpit,  that  it  is  no 
wrong  to  make  the  Independents  sell  all 
they  have  and  depart  the  land  ;  and  many 
more  things  I  might  mention  of  that  kind  ; 
but  this  I  hint  onlj',  to  shew  what  cause 
there  is  to  withstand  that  wicked  tyranny 
which  was  once  set  up  in  poor  miserable 
Scotland,  which  I  verily  believe  was  a  great 
wrong  and  injury  to  the  reformation.  The 
generality  of  them  here,  even  to  this  day, 
will  not  freely  consent  to  our  enjoyment  of 
our  liberty ;  though  through  mercy  the 
best  and  most  reformed  of  them  do  other- 
wise. How  much  therefore  would  it  con- 
cern dear  New-England  to  turn  the  edge 
against  those  who,  if  not  prevented,  will 
certainly  corrupt  and  enslave,  not  only  their 
own,  but  also  your  churches?  Whereas 
Anabaptists  are  neither  spirited  nor  princi- 
pled to  injure  nor  hurt  your  government 
nor  your  liberties ;  but  rather  these  be  the 
means  to  preserve  your  churches  from 
apostacy,  and  to  provoke  them  to  their  primi- 
tive purity,  as  they  were  in  the  first  plant- 
ing ;  in  admission  of  members  to  receive 
none  into  your  churches  but  visible  saints, 
and  in  restoring  the  entire  jurisdiction  of 
every  congregation  complete  and  undis- 
turbed. We  are  hearty  and  full  for  our 
Presbyterian  brethren's  equal  liberty  with 
ourselves  ;  oh,  that  they  had  the  same  spirit 
towards  us !  But  oh,  how  it  grieves  and 
affects  us,  that  New-England  should  per- 
secute !  Will  you  not  give  what  you  take  ? 
Is  liberty  of  conscience  your  due?  And  is 
it  not  as  due  unto  others  who  are  Ibund  in 
the  faith  ?  Amongst  many  .scriptures  that 
in  the  fourteenth  of  Romans  much  confirms 
me  in  liberty  of  conscience  thus  stated.  To 
him  that  esteemeth  anything  unclean,  to 
him  it  is  unclean.  Therefore  though  we 
approve  of  the  baptism  of  the  immediate 
children  of  church  members,  and  of  their 
admission  into  the  church  when  they  evi- 
dence a  real  work  of  grace ;  yet  to  those 


HIST.    OF    THE    BAPTISTS    IN    N  E  WE  N  GLAND.  123 


who  in  conscience  believe  the  said  baptism 
to  be  unclean,  it  is  unclean.  Both  that  and 
mere  ruling  elders,  though  we  approve  of 
them,  yet  our  grounds  are  mere  interpre- 
tations of,  and  not  any  express  scripture. 
I  cannot  say  so  clearly  of  any  thing  else  in 
our  religion,  neither  as  to  faith  or  practice. 
Now  must  we  force  our  interpretations  upon 
others,  pope  like  ?  How  do  you  cast  a  re- 
proach upon  us  who  are  congregational  in 
England,  and  furnish  our  adversaries  with 
weapons  against  us.  We  blush  and  are  fill- 
ed with  confusion  of  face,  when  we  hear  of 
these  things.  Dear  brother,  we  pray  that 
God  would  open  your  eyes,  and  persuade 
the  hearts  of  your  magistrates,  that  they 
may  no  more  smite  their  fellow  servants, 
nor  thus  greatly  injure  us  their  brethren, 
and  that  they  may  not  thus  dishonor  the 
name  of  God.  My  dear  brother,  pardon 
me,  for  I  am  affected ;  I  speak  for  God,  to 
whose  grace  I  commend  you  all  in  New- 
England  ;  and  humbly  craving  your  pray- 
ers for  us  here,  and  remain  your  affection- 
ate brother. 

"  ROBERT  MASCALL. 
"  Finsbury,  near  Morefield, 
"March  25,  1669." 

This  was  copied  by  Mr.  Samuel  Hub- 
bard, from  whence  I  took  it.  Dr.  Goodwin, 
Dr.  Owen,  and  ten  other  ministers  wrote  to 
the  Massachusetts  rulers  the  same  day,  in 
a  moving  manner,  and  said,  "  We  are  sure 
you  would  be  unwilling  to  put  an  advantage 
into  the  hands  of  some,  who  seek  pretences 
and  occasions  against  our  liberty,  and  to 
reinforce  the  former  rigor.  Now  we  cannot 
deny  but  this  hath  already  in  some  measure 
been  done,  in  that  it  hath  been  vogued,  that 
persons  of  your  way,  principles  and  spirit, 
cannot  bear  with  dissenters  from  them. 
And  as  this  greatly  reflects  upon  us,  so 
some  of  us  have  observed  how  already  it 
has  turned  to  your  disadvantage."  Yet 
Dr.  Mather  says,  "  I  cannot  say  that  this  ex- 
cellent letter  had  immediately  all  the  efi'ect  it 
should  have  had."*  So  that  they  were  im- 
prisoned about  a  year,  because  they  would 
not  voluntarily  go  out  of  that  jurisdiction. 
And  the  year  after,  six  magistrates  gave 
a  warrant  to  take  up  Gould  and  Turner 
again,  and  Turner  was  actually  put  in 
prison  upon  the  old  sentence,  and  lay  there 
a  long  time ;  but  Gould  went  and  lived 
and  preached  upon  Noddle's  island  in  the 
harbor,  where  they  did  not  pursue  him. 
For  a  great  many  rulers  and  others  ab- 
horred such  conduct.  But  we  must  now 
take  a  review  of  other  things. 

When  the  rulers  of  the  Massachusetts 
yielded  to  the  order  of  Parliament  about 
Warwick,  they  were  far  from  giving  up 

■  Magnalia,  B.  7.  p.  27,  2i>. 


their  designs  upon  the  lands  in  Providence 
colony.  They  claimed  much  of  the  west 
part  of  it,  because  of  the  Pequot  conquest; 
and  in  1657  and  1658,  they  sent  men  and 
got  deeds  of  much  land  in  the  heart  of  the 
Narraganset  country.  The  Narraganset 
Indians  were  also  so  uneasy  about  the  death 
of  their  great  sachem  Miantenimo,  that 
they  often  attempted  to  revenge  his  death, 
but  were  overpowered  by  forces  sent  once 
and  again,  from  the  Massachusetts;  and 
in  1660,  they  compelled  those  Indians  to 
mortgage  all  their  lands  to  them,  for  what 
they  said  was  due  the  Massachusetts.  And 
because  two  Baptist  brethren,  Tobias  San- 
ders and  Robert  Burdick,  went  to  work 
upon  lands  which  they  had  procured  from 
their  government  in  Westerly,  they  were 
imprisoned  by  the  Massachusetts  in  1662, 
who  then  wrote  to  the  rulers  of  Providence 
colony  about  it,  as  appears  by  the  records 
of  both  colonies.  In  the  mean  time  Mr. 
Winthrop  went  over  to  England,  and  ob- 
tained a  charter,  dated  April  23,  1662, 
which  united  New-Haven  and  Connecticut 
in  one  colony.  Their  eastern  boundary 
was  described  to  be  "  By  the  Narraganset 
river,  commonly  called  Narraganset  Bay, 
where  said  river  falleth  into  the  sea."  And 
by  this  general  description  they  claimed  the 
Narraganset  country.  For  when  the  com- 
missioners of  the  united  colonies  met  at 
Boston  in  September,  they  wrote  to  the  ru- 
lers of  Providence  colony,  and  mentioned 
this  charter  to  Connecticut,  which  they  said 
granted  the  lands  at  Pawcatuck  and  Nar- 
raganset, which  we  hope  will  prevail  wiiJi 
you  to  require  and  cause  your  people  to 
withdraw  themselves  and  desist  from  fur- 
ther disturbance." 

Now  they  should  have  remembered,  that 
in  1643,  they  interpreted  the  Narraganset 
river,  the  western  boundary  of  Plymouth 
colony,  so  as  to  include  the  lands  where 
Gorton  was  settled  ;  and  all  that  the  Mas- 
sachusetts did  to  him  was  founded  upon 
that  interpretation,  which  supposed  Pawca- 
tuck to  be  the  western  boundary  of  Ply- 
mouth colony.  Yet  now  they  would  claim 
all  the  Narraganset  country  by  Connecticut 
charter.  What  great  blindness  was  here  ! 
And  it  was  soon  discovered  by  the  charter 
which  Mr.  Clarke  procured  for  his  colony, 
dated  July  8. 1663,  which  said,  "  Pawcatuck 
river  shall  be  also  called,  alias,  Narragan- 
set river ;  and  to  prevcjit  future  disputes 
that  otherwise  might  arise  thereby  forever 
hereafter,  shall  be  construed,  deemed  and 
taken  to  be  the  Narraganset  river,  in  the 
late  grant  to  Connecticut  colony,  mentioned 
as  the  eastwardly  bounds  of  that  colony." 
Yet  they  were  so  resolute  that  it  should 
not  be  so,  that  they  proposed  to  send  an 
airent  over  to  England,  to  get  that  line  al- 


]24    HIST.  OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


tered.     Upon  which  Mr.  Williams  wrote  to 
Connecticut  rulers,  and  said  : 

"  It  looks  iii<e  a  prodigy  or  monster,  that 
countrymen  among  savages  in  a  wilder- 
ness ;  that  professors  of  God  and  one  Me- 
diator, of  an  eternal  life  and  that  this  is  like 
a  dream,  should  not  be  content  with  those 
vast  large  tracts  which  all  the  other  colonies 
have  (like  platters  and  tables  full  of  dain- 
ties) but  pull  and  snatch  away  their  poor 
neighbor's  bit  or  crust ;  and  a  crust  it  is, 
and  a  dry  hard  one  too,  because  of  the  na- 
tives continual   troubles,   trials,  and  vexa- 
tions."  And  as  to  claims  from  the  Peqoutcon- 
quest,  he  said,  "  Having  ocular  knowledge 
of  persons,  places,  and  transactions,  I  did 
honestly  and  conscientiously,  as  in  the  holy 
presence  of  God,  draw  up  i'rom  Pawcatuck 
river,  which  I  then  believed  and  siill  do,  is 
free  irom  all  English  claims  and  conquests. 
For  although  there  were  some  Pequots  on 
this  side  the  river,  who  by  reason  of  some 
sachem's  marriages  with  some  on  this  side 
lived  in  a  kind  of  neutrality  with  both  sides  ; 
yet  upon  the  breaking  out  of  the  war,  they 
relinquished  their  land  to  the  possession  of 
their  enemies  the  Narragansets,  and  Nyan- 
tics,  and  their  land  never  came  into  the 
condition  of  the  lands  on  the  other  side, 
which  the  Engli-sh  by  conquest  challenged  ; 
BO  that  I  must  affirm,  as  in  God's  holy  pre- 
sence, I  tenderly  waved  to  touch  a  foot  of 
land  in  which  I  knew  the  Pequot  wars  were 
maintained,  and  were  properly  Pequot,  be- 
ing a  gallant  country.     And  from  Pawca- 
tuck river  hitherward,  being  but  a  patch  of 
ground,  full  of  troublesome  inhabitants,  I 
did,  as  I  judged  inoffensively,  draw  our  poor 
and  inconsiderable  line."     And  he  says  of 
their  second  charter,  "Mr.  Winthrop,  upon 
some    mistake,   had  intrenched  upon  our 
line  and  it  is  said  upon  the  lines  of  other 
charters  also  ;  but  upon  Mr.  Clark's  com- 
plaint, your  grant  was  called  in  again,  and 
it  had  never  been  returned,  but  upon  a  re- 
port that  the  agents,  Mr.  Winthrop   and 
Mr.  Clarke,  were  agreed  by  mediation  of 
friends ;  and  it  is  true  they  came  to  a  sol- 
emn   agreement   under  hands  and  seals, 
which  agreement  was  never  violated  on 
our  part."* 

This  letter  was  dated  J-une  22,  1670. 
And  though  the  case  was  not  then  carried 
again  to  England,  yet  this  line  was  not  set- 
tled in  fifty  years  afcer.  But  in  1720,  Gov- 
ernor Jenks  was  sent  over  an  agent  upon 
this  controversy,  and  it  was  settled  in  1729, 
the  line  to  be  Pavvtucket  river.  And  in 
1741,  their  easterly  line  was  settled,  which 
gave  their  colony  Litdecompton,  Tiverton, 
Bristol,  Warren,  Barrington.  and  Cumber- 
land, which  they  had  not  enjoyed  before. 
Thus  all  the  lands,  and  all  the  liberties  that 

'  Historical  Society,  Vol.  1.  p.  278—280. 


were  asked  for  by  Mr.  Williams  and  Mr. 
Clarke,  were  finally  obtained  in  that  colony, 
though  others  exerted  all  their  powers 
against  it.  And  these  things  give  great  en- 
couragement to  all  who  may  come  after  us, 
to  perseverance  in  right  ways,  and  a  warn- 
ing against  all  injustice  and  oppression. 

Mr.  Williams  had  also  another  difficulty 
now  to  encounter,  in  which  he  was  success- 
ful. Though  Mr.  Coddington  and  other 
men  of  note,  submitted  to  his  government 
in  1656,  yet  as  they  soon  joined  with  the 
Q,uakers,  they  refused  to  be  active  in  that 
government.  Their  plea  was,  that  they 
were  obliged  in  conscience  to  refrain  from 
taking  any  oath.  Therefore  the  form  of 
an  engagement  to  the  government  was 
enacted  for  them  in  1665,  which  it  was  hop- 
ed they  would  take ;  but  in  March,  1 666, 
they  objected  against  it  and  prevailed  with 
their  Assembly  to  make  a  law  to  allow 
them  to  make  their  submission  in  their  own 
words,  either  before  the  court  or  before  two 
magistrates.  And  then  they  were  as  fond 
of  being  rulers  as  any  men,  and  Mr.  Nich- 
olas Easton  was  governor  in  1672  and  '73j 
and  Mr.  Coddington  in  1674  and  '75.  who 
were  then  Q,uakers.  And  as  Williams  be- 
lieved that  their  principles  were  hurtful  to 
civil  government,  as  well  as  dangerous  to 
the  souls  of  men,  and  George  Fox  and  oth- 
er teachers  of  theirs  were  come  over,  he 
wrote  fourteen  propositions  upon  the  sub- 
ject, and  sent  them  to  Newport,  proposing 
to  Fox  or  his  friends,  to  hold  a  dispute  up- 
on seven  of  them  at  Newport,  and  upon  the 
other  seven  at  Providence,  upon  any  days 
that  they  should  appoint.  Fox  then  sailed 
for  England,  but  John  Stubs,  John  Burn- 
yeat,  and  'William  Edmondson  undertook 
it ;  and  Williams  held  a  dispute  with  them 
in  August,  1672,  three  days  at  Newport, 
and  one  at  Providence.  And  he  wrote  a 
large  account  of  it,  which  was  printed  at 
Cambridge,  in  1676  ;  and  soon  after  it  came 
out  several  of  the  Gluakers  were  left  out  of 
office.  Upon  this  Mr.  Coddington  sent  the 
book  over  to  Mr.  Fox,  with  a  bitter  letter 
against  Williams,  and  he  with  Burnyeat 
wrote  a  reply,  which  they  called,  "  A 
New-England  firebrand  quenched."  And 
it  was  printed  in  England,  in  1678. 

Mr.  Williams  dedicated  his  book  to  them 
wherein  he  said,  "  From  my  childhood,  now 
above  three  score  years,  the  father  of  lights 
and  mercies  touched  my  soul  with  the  love 
of  himself,  to  his  only  begotten  Son,  the 
true  Lord  Jesus,  to  his  holy  Scriptures,  &c. 
His  infinite  wisdom  hath  given  me  to  see 
the  city,  court  and  country,  the  schools  and 
universities  of  my  native  country,  to  con- 
verse with  some  Turks,  Jews,  Papists,  and 
all  sorts  of  Protestants ;  and  by  books  to 
know  the  affairs  and  religions  of  all  coun- 
tries.   My  conclusion  is,  that  Be  of  good 


HIST.    OF    THE    BAPTISTS    IN    N  E  W-E  N  GLAND.  125 


cheer,  thy  sins  are  forgiven  thee,  Mat.  x.  2, 
is  one  of  the  joyfullest  sounds  that  ever 
came  to  poor  sinful  ears.  How  to  obtain 
this  sound  from  the  mouth  of  the  Mediator 
who  spoke  it,  is  the  greatest  dispute  be- 
tween the  Protestants  and  the  bloody  whore 
of  Rome ;  and  this  is  also  the  greatest  point 
between  the  Protestants  and  yourselves,  as 
also,  in  order  to  this,  about  what  the  true 
Lord  Jesus  Christ  is." 

They  Avere  so  much  upon  what  Christ 
did  within  them,  that  he  says  George  Fox, 
in  a  former  book,  "  cannot  endure  to  hear 
the  word  humari,  as  being  a  new  name  and 
never  heard  of  in  Scripture.  Fox  knows 
that  if  Christ  be  granted  to  have  had  such 
a  soul  and  body  as  in  human  or  common  to 
man,  down  falls  their  Dagon  before  the  ark 
of  God,  viz.  their  idol  of  a  Christ  called 
light  within  them."*  To  which  it  was  an- 
swered, "  There  is  no  such  word  that  call- 
eth  Christ's  body  and  soul  human;  and 
whether  is  Christ's  body  celestial  or  teres- 
trial."t 

And  this  opinion  prevailed  so  much  at 
Newport  that  Mr.  Clark  and  his  church,  af- 
ter much  labor,  excluded  three  men  and 
two  women  from  their  communion  Oct. 
16,  1673,  for  holding  "  That  the  man  Christ 
Jesus  was  not  now  in  heaven  nor  earth, 
nor  any  where  else,  but  that  his  body  was 
entirely  lost."  This  Mr.  Comer  says  he 
took  from  their  records.  Such  was  their 
language  then,  let  it  be  altered  ever  so 
much  since.  And  as  to  government,  Fox 
pubhsbed  a  book  in  1659  in  which  he  said 
"  that  the  magistrate  of  Christ,  the  help 
government  for  him,  he  is  in  the  light  and 
power  of  Christ ;  and  he  is  to  subject  all 
under  the  power  of  Christ,  into  his  light, 
else  he  is  not  a  faithful  magistrate ;  and 
his  laws  are  agreeable,  and  answerable, 
according  to  that  of  God  in  every  man."]: 
Williams  brought  this  to  prove  that  their 
spirit  was  arbitrary  and  persecuting ;  but 
Fox  said,  "  Is  there  one  word  of  persecution 
here  ?  can  Roger  Williams  think  himself 
a  Christian,  and  look  upon  it  to  be  persecu- 
tion, for  Christ's  magistrates  by  Christ's 
light  and  power,  to  subject  all  under  the 

{)ovver  of  Christ,  and  to  bring  all  into  this 
ight  of  Christ?  or  can  he  think  such  an 
one  an  unfaithful  magistrate  ?  or  are  those 
laws,  and  the  execution  of  them  persecu- 
tion, that  are  agreeable  and  answerable  to 
that  of  God  in  every  man  ?  These  are 
George  Fox's  words.  Such  magistrates, 
such  laws,  such  power  and  light  and  sub- 
jection is  George  Fox  for,  and  no  other."|| 
And  as  two  women  had  appeared  as  na- 
ked as  they  were  born,  before  many  people, 
the  one  at  Salem  and  the  other  at  Newbury, 


'  Williams,  p.  51. 

J  WilUains,  p,  207,  208. 


t  Fox,  p.  43. 

II  Fox,  p.  229,  230. 


and  had  been  whipt  for  it,  which  George 
Bishop  called  persecution,  Williams  men- 
tioned it,  and  that  he  thought  persons  must 
be  bewitched  to  call  this  persecution.  But 
Fox  said,  "We  do  believe  thee,  in  that 
dark,  persecuting,  bloody  spirit,  that  thou 
and  the  New-England  priests  are  bewitch- 
ed in,  you  cannot  believe  that  you  are  na- 
ked from  God  and  his  clothing,  and  blind  ; 
and  therefore  hath  the  Lordin  his  power 
moved  some  of  his  sons  and  daughters  to 
go  naked ;  yea,  they  did  tell  them  in  Oli- 
ver's days,  and  the  long  Parliament's,  that 
God  would  strip  them  of  their  church  pro- 
fession and  of  their  power  as  naked  as  they 
were.  And  so  they  were  true  prophets  and 
prophetesses  to  the  nation,  as  many  sober 
men  have  confessed  since ;  though  thou 
and  the  old  persecuting  priests  in  New- 
England  remain  in  your  blindness  and  na- 
kedness."* 

And  through  their  book  they  called  him 
a  cruel  persecutor  for  disputing  against 
their  principles  and  behavior,  while  he  ab- 
horred the  use  of  any  force  against  them  on 
that  account.  And  having  obtained  his 
end  in  the  dispute,  he  never  troubled  them 
or  himself  anymore  about  it. 

But  the  dispute  about  baptism  was  again 
brought  up  in  the  Massachusetts,  Mr. 
John  Davenport  had  published  his  testimo- 
ny against  the  result  of  the  synod  of  1662, 
which  allowed  persons  to  bring  their  child- 
ren to  baptism,  who  were  not  fit  to  come  to 
the  Lord's  supper  themselves ;  and  as  a 
majority  of  the  first  church  in  Boston  were 
of  his  mind,  they  obtained  him  for  their  pas- 
tor, soon  after  Mr,  Wilson  died.  But  a  mi- 
nor part  of  the  church  were  for  the  new 
scheme,  and  they  separated  from  the  ma- 
jority, pleading  that  Mr.  Davenport  had 
no  right  to  leave  his  people  at  New-Haven, 
in  order  to  be  a  minister  in  Boston.  And 
in  May,  1669,  a  number  of  ministers  assist- 
ed in  forming  the  minor  party  into  another 
church:  and  in  July,  Governor  Bellingham 
called  his  council  together,  fearing,  he  said, 
•'  A  sudden  tumult,  some  persons  attempt- 
ing to  set  up  an  edifice  for  public  worship, 
which  he  apprehended  to  be  detrimental  to 
the  public  peace."  But  the  majority  of  his 
council  voted  to  let  them  go  on ;  though  a 
hot  contention  about  it  continued  through 
the  year.  And  in  May,  1670,  the  House 
of  Representatives  chose  a  committee  to 
inquire  into  the  causes  of  God's  displeasure 
against  this  land ;  and  they  reported  that 
they  were,  "  declension  from  the  primitive 
foundation  work,  innovations  in  doctrine 
and  worship,  opinion  and  practice ;  an  in- 
vasion ol"  the  rights,  liberties  and  privileges 
of  the  churches,  on  usurpation  of  a  lordly 
and  prelatical  power  over  God's  heritage, 


"  Fox,  p.  9. 


\2(S    HIST.  OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


Bubversion  of  gospel  order,"  &c.  And  the 
acting  of  the  ministers  who  formed  said 
new  church  they  called  "  irregular,  illegal, 
and  disorderly."  But  of  fifty  members  who 
were  in  their  next  house,  there  were  but 
twenty  of  these  ;  and  tliey  declared  against 
wliat  the  others  had  done.*  Such  was  the 
intiuencc  of  ministers  in  that  day.  And  in 
May,  1682,  Edward  Randolph,  who  was 
trying  to  get  away  their  charter,  wrote  to 
England,  and  said,  "  there  was  a  great  dil- 
fereiice  betwixt  the  old  church  and  the 
members  of  the  new  church,  about  baptism 
and  their  members  joining  in  full  commu- 
nion with  either  church.  This  was  so  high 
that  there  was  imprisoning  of  parties  and 
great  disturbances ;  but  now,  hearing  of 
my  proposals  for  ministers  to  be  sent  over, 
they  are  now  joined  together,  about  a  fort- 
night ago,  and  pray  to  God  to  confound  the 
devices  of  all  who  disturb  their  peace  and 
liberties."!  That  new  church  is  since  call- 
ed Old  South. 

Whilst  Mr.  Clarke  was  in  England,  a 
new  Baptist  church  was  formed  out  of  the 
fir?t  church  in  Newport,  holding  to  the  lay- 
ing on  of  hands  upon  every  member  after 
baptism,  about  the  year  1656,  which  was 
the  third  Baptist  church  in  America,  and  is 
still  continued  by  succession.  And  as  oth- 
er colonies  were  then  trying  to  draw  his 
colony  into  violent  measures  against  the 
Quakers,  the  Legi-slature  of  Rhode  Island 
colony  wrote  to  Mr.  Clarke  and  said,  "  We 
have  found,  not  only  your  ability  and  dili- 
gence, but  also  your  love  and  care  to  be 
such  concerning  the  welfare  and  prosperity 
of  this  colony,  since  you  have  been  entrust- 
ed with  the  more  public  affairs  thereof,  sur- 
passing the  no  small  benefit  which  we  had 
of  your  presence  here  at  home,  that  we  in 
all  straits  and  incumbrances,  are  embolden 
to  repair  to  you  for  further  and  continued 
care,  counsel  and  help ;  finding  that  your 
solid  and  christian  demeanor  hath  gotten 
no  small  interest  in  the  hearts  of  our  supe- 
riors, those  noble  and  worthy  senators,  with 
whom  you  had  to  do  in  our  behalf,  as  it 
hath  constantly  appeared  in  our  addresses 
to  them,  we  have  by  good  and  comfortable 
proof  found,  having  had  plentiful  proof 
thereof"  And  so  tiiey  went  on  to  entreat 
him  to  use  all  his  influence  in  their  favor, 
that  they  might  not  be  compelled  to  perse- 
cute the  Q,uakers,  and  he  succeeded  there- 
in. This  was  dated,  November  5,  1658, 
the  month  after  the  law  was  made  at  Bos- 
ton to  banish  them  on  pain  of  death. 

Mr.  ("larkc  continued  their  agent  in  Eng- 
land, until  he  obtained  the  charter  from  the 
king  wiiich  I  mentioned  before,  to  procure 
which  he  mortgaged  his  farm  in  Newport, 


•  HiUchinson  vol.  1.  p.  272— 274. 
t  His  Collecaouj  p  532. 


willing  to  venture  his  estate  in  so  good  a 
cause.  He  came  over  to  Newport  in  1664, 
and  their  assembly  voted  to  pay  him  for  all 
his  expenses,  in  obtaining  their  charter  and 
other  ways,  and  to  give  him  a  considerable 
reward  for  his  services  ;  but  it  was  a  long 
time  before  they  paid  him  only  for  his  ex- 
penses in  their  service. 

From  that  time  he  continued  the  pastor 
of  the  first  church  in  Newport,  until  he  died 
in  peace.  A  small  church  was  formed  out 
of  that,  in  December,  1671,  holding  to  the 
seventh-day  sabbath,  which  yet  continues. 
This  made  ihe  sixth  Baptist  church  in 
America.  Mr.  Clarke  left  a  confession  of 
his  faith  in  writing,  in  which  he  said, 

"  The  decree  of  God  is  that  whereby  he 
hath  from  eternity  set  down  with  himself 
what  shall  come  to  pass  in  time,  Eph.  i.  11. 
All  things,  with  their  causes,  effects,  cir- 
cumstance;?, and  manner  of  being,  are  de- 
creed by  God,  Acts  ii.  23.  Him  being  de- 
livered by  the  determinate  counsel  and 
foreknowledge  of  God,  &c.  Acts  iv.  28. 
This  decree  is  most  wise,  Rom.  xi.  33. 
Most  just,  Rom.  ix.  13,  14.  Eternal,  Eph. 
i.  4,  5.  2  Thes.  ii.  13.  Necessary,  Psalm 
xxxiii.  11.  Prov.  xix.  21.  Unchangeable, 
Heb.  vi.  17.  Most  free,  Rom.  ix.  18.  And 
the  cause  of  all  good,  James  i.  17.  But  not 
of  any  sin,  John  i.  5.  The  special  decree  of 
God  concerning  angels  and  men  is  call- 
ed predestination,  Rom.  viii.  30.  Of  the 
former,  viz :  angels,  little  is  spoken  in  the 
holy  Scriptures  ;  of  the  latter  more  is  re- 
vealed not  unprofitable  to  be  known.  It 
may  be  defined  the  wise,  free,  just,  eternal 
and  unchangeable  sentence  or  decree  of 
God,  determining  to  create  and  govern  men 
for  his  special  glory,  viz  :  the  praise  of  his 
glorious  mercy  and  justice,  Ptom.  ix.  17,  18, 
and  xi.  36.  Election  is  the  decree  of  God, 
of  his  free  love,  grace  and  mercy,  choosing 
some  men  to  faith,  holiness  and  eternal  life, 
for  the  praise  of  his  glorious  mercy.  1. 
Thes.  i.  4.  2  Thes.  ii.^  13.  Rom.  viii.  29, 
30.  The  cause  of  the  Lord's  electing  them 
who  are  chosen  was  none  other  but  his 
mere  good  will  and  pleasure.  Luke  xii, 
32,  The  end  is  the  manifestation  of  the 
riches  of  his  grace  and  mercy,  Rom.  ix.  23, 
Eph.  i.  6.  The  sending  of  Christ,  faith,  ho- 
liness and  eternal  life,  are  the  effects  of  his 
love,  by  which  he  manifesteth  the  infinite 
riches  of  his  grace.  In  the  same  order 
God  doth  execute  this  decree  in  time, 
he  did  decree  it  in  his  eternal  counsel.  1 
Thes.  v.  9.  2  Thes.  ii.  13.  Sin  is  the  effect 
of  man's  free  will,  and  condemnation  is  an 
effect  of  justice  inflicted  upon  man  for  dis- 
obedience. A  man  in  this  life  may  be  sure 
of  his  election,  2  Peter  i.  10.  1  Thes.  i,  4. 
Yea,  of  his  eternal  happiness,  but  not  of 
his  eternal  reprobation  ;  for  he  that  is  now 
profane,  may  be  culled  hereafter." 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  127 


This  faith,  which  was  also  held  by  Mr. 
Williams,  moved  them  to  spend  their  lives 
for  the  welfare  of  manlcind,  and  to  estab- 
lish the  first  government  upon  earth,  since 
the  rise  of  antichrist,  whicli  gave  equal  lib- 
erty, civil  and  religious,  to  all  men  therein. 
Though  many  have  imagined,  that  because 
the  leaders  of  the  Massachusetts  professed 
this  faith,  that  it  was  inconsistent  with  the 
allowance  of  equal  privileges  to  all  man- 
kind. Therefore  I  thought  it  best  here  to 
give  a  view  of  the  faith  of  these  men,  who 
were  persecuted  by  the  Massachusetts  be- 
cause they  thought  that  good  men  ought  to 
enforce  their  faith  with  the  sword.  But 
this  last  opinion  should  ever  bear  the  blame 
of  all  the  injuries  which  they  did  to  oth- 
ers, and  not  the  faith  above  described. 

Mr.  Clarke  was  influenced  so  much  by 
faith  and  love,  that  through  many  changes, 
and  doing  of  public  business,  both  in  Eu- 
rope and  America,  I  have  never  found 
one  blemish  upon  his  character,  noticed  in 
any  record  or  writing  that  I  ever  saw.  In 
the  last  day  of  his  life,  he  said, 

"Whereas  I  John  Clarke,  of  Newport,  in 
the  colony  of  Rhode  Island,  and  Providence 
Plantations,  in  New  England,  physician, 
am  at  this  present,  through  the  abundant 
goodness  and  mercy  of  my  God,  though 
weak  in  body,  yet  sotmd  in  my  memory 
and  understanding,  and  being  sensible  of 
the  inconveniences  that  may  ensue  in  case 
I  should  not  set  my  house  in  order,  before 
this  spirit  of  mine  be  called  by  the  Lord  to 
remove  out  of  this  tabernacle,  do  therefore 
make  and  declare  this  rny  last  will  and 
testament,  in  manner  following:  willingly 
and  readily  resigning  up  my  soul  unto  my 
merciful  Redeemer,  through  faith  in  whose 
death  I  firmly  hope  and  believe  to  escape 
from  thatsecond  hurtingdeath,  and  through 
his  resurrection  and  life,  to  be  glorified 
with  him  in  life  eternal.  And  my  spirit 
being  returned  out  of  this  frail  body,  in 
which  it  hath  conversed  for  about  sixty-six 
years,  my  will  is  that  it  be  decently  inter- 
red, without  any  vain  ostentation,  between 
my  loving  wives,  Elizabeth  and  Jane  al- 
ready deceased,  in  hopeful  expectation,  that 
the  same  Redeemer  who  hath  laid  down  a 
price  both  for  my  soul  and  body,  will  raise 
it  up  at  the  last  day  a  spiritual  one,  that 
they  may  together  be  singing  hallelujah 
unto  him  to  all  eternity."*  O  how  glori- 
ous is  such  an  end  ! 


*  Taken  from  his  originalwill,  dated  April  20, 1676;  and 
he  left  the  world  the  same  day.  His  first  wife  was  Eliza- 
beth Ilargcs,  who  had  an  annual  income  of  twenty 
pounds  sterling,  from  lands  left  her  in  Bedfordshire.  In 
a  power  of  attorney  to  recover  it,  given  May  12,  1656,  he 
styled  hiffiself  John  Clarke,  physician  of  London.  She 
died  at  Newport  without  issue  ;  and  he  married  .Tane 
rielcher  in  February,  lt)71,  by  whom  ho  had  a  daughter  ; 
but  thi'V  biptli  died  in  1672.  His  third  wife  was  the  widow 
of  Savdh  Davis,  wlio  survived  him,  and  he  gave  her  tli 
use  of  his  farm  in  Newport,  during  her  natural  life,  and 


CHAPTER  VI. 

A  terrible  Indian  war.  It  •prevailed  most 
in  the  MassadmsMs.  Some  whom  they 
had  employed  against  Providence  culomj, 
renenge  themselves  on  their  employers. 
But  the  Baptist  sufferers  now  overcome 
evil  with  good,  and  the  war  was  closed. 
Many  christian  Indians  never  joined  in 
it.  Two  Baptist  churches  formed  among 
them,  and  others  in  our  days.  More  se- 
verities against  the  Baptists.  Their 
house  for  worship  nailed  up  in  Boston, 
and  writings  against  them,  which  they 
answered.  Death  of  some  of  their  Min- 
isters. The  Massachusetts  charter  va- 
cated. Then  some  of  their  eyes  were 
opened  to  see  their  errors. 

We  are  now  come  to  the  time  when  they 
had  the  most  terrible  war  with  the  Indians, 
that  ever  was  known  in  this  part  of  the 
country.  And  in  it  there  appeared  a  vast 
difference  between  the  Indians  who  had 
been  well  treated  before,  and  those  who  had 
been  treated  injuriously.  The  execution  of 
the  great  sachem  of  the  Narragansets,  after 
he  had  been  taken  captive,  and  then  deliv- 
ed  up  to  the  English,  raised  such  a  spirit 
of  resentment  among  them,  that  they  often 
attempted  to  revenge  his  death.  And  such 
danger  of  their  doing  it  appeared  in  1645, 
that  the  colony  raised  an  army  against 
them,  when  an  instruction  to  their  General 
said,  "  You  .ire  to  use  your  best  endeavors 
to  gain  the  enemies'  canoes,  or  utterly  to 
destroy  them  ;  and  herein  you  may  make 
good  use  of  the  Indians  our  confederates,  as 
you  may  do  upon  other  occasions,  having  a 
due  regard  to  the  honor  of  God,  who  is  both 
our  sword  and  shield,  and  to  the  distance 
which  is  to  be  observed  betwixt  Christians 
and  barbarians,  as  Avell  in  wars  as  in  other 
negotiations."*  And  though  fear  of  gun- 
powder, want  of  union  ainong  themselves, 
and  the  want  of  an  able  leader,  suspended 
the  war  for  many  years,  yet  it  now  came 
on  terribly. 

Philip,  a  son  and  successor  to  old  Mas- 
sassoit,  had  been  preparing  for  it  several 
years ;  and  because  it  was  discovered  to 
the  Engli.sh;  by  one  of  his  friends,  that 
friend  was  murdered  in  Middleborough, 
and  the  murderers  were  taken  and  execu- 
ted at  Plymouth.  Upon  this  the  war  broke 
out  immediately,  and  nine  men  were  killed 
at  Swansea,  June  24,  1675,  and  the  alarm 
was  given  ;  and  an  army  both  from  Boston 


then  the  income  of  it  was  logo  to  the  poor,  and  to  sup- 
port civil  and  reliaious  teaching.  It  has  produced  '2(10 
dollars  a  year,  and  it  has  thus  been  a  public  benefit  ever 
since.  His  brother  .Joseph  Clarke  was  somelimes  a 
magistrate  in  their  government,  ajid  he  was  a  uiembrr 
of  the  first  church  in  Newport,  above  forty  years  ;  and 
his  posterity  are  numerous  and  respectable  to  this  day. 
•  Hutchinson's  Collections,  p.  151. 


]28    HIST.  OF    THE    BAPTISTS    IN    NEW-ENGLAND, 


and  Plymouth  met  there  in  four  days,  and 
made  their  head-quarters  at  the  house  of 
Mr.  Miles,  the  Ba])tist  Minister  of  Swan- 
sea. PliiUp  soon  fled  from  his  station  at 
Mount  Hope,  now  Bristol,  over  to  the  east 
side  of  the  great  river.  And  upon  this  the 
Massachusetts  army  marclied  into  ilie  Nar- 
raganset  country,  and  brouglit  the  Indians 
there  to  promise  not  to  join  PhiHp,  and  then 
returned,  and  joined  with  Plymouth  Ibrces 
to  fight  against  him.  But  he  soon  came 
back  over  the  river,  and  made  Jiis  way  up 
into  Worcester  county,  where  some  Eng- 
lish were  killed  in  July,  as  Captain  Hutch- 
inson and  others  were  on  August  2,  near 
Brookfield.  Major  Willard  then  marched 
up  and  relieved  that  town,  upon  which  the 
Indians  went  further  westward,  and  burnt 
most  of  the  houses  in  Deerfield,  September 
1,  and  Northfield  a  ^ew  days  after,  when 
one  Captain  and  about  twenty  men  were 
slain.  And  on  September  18,  as  Captain 
Lathrop  went  with  his  company  to  guard 
some  teams,  in  bringing  oft'  grain  Irom 
Deerfield,  they  were  surprised  by  the  Indi- 
ans, who  slew  him,  and  more  than  seventy 
of  his  men.  Deerfield  was  then  deserted, 
and  thirty  houses  were  burnt  in  Springfield 
and  some  men  slain  there.  On  October  19, 
Hatfield  was  assaulted  by  many  Indians, 
but  they  were  bravely  repulsed,  and  many 
of  them  retired  into  Narraganset. 

Upon  a  small  tract  of  upland,  within  a 
large  swamp  in  that  country,  they  had 
built  and  stored  the  strongest  fort  that  they 
ever  had  in  these  parts.  Therefore  the  col- 
onies raised  an  army  of  a  thousand  men 
under  General  Winslow,  and  destroyed  it 
on  December  19,  with  great  stores  of  pro- 
vision, and  many  hundreds  of  the  enemy  ; 
but  widi  the  loss  of  six  English  Captains, 
and  170,  some  said  210  men  killed  or 
wounded.  A  terrible  storm  of  snow  made 
the  case  much  more  distressing.  And  as 
much  provision  was  destroyed  in  that  fort, 
the  Indians  were  greatly  distressed,  and 
many  perished ;  but  a  great  thaw  in  Janu- 
ary, 1676,  enabled  them  to  get  some  food 
out  of  the  ground,  and  they  again  went  up 
northward,  and  burnt  the  deserted  houses 
in  Mendon,  and  made  an  onset  upon  Lan- 
caster, February  10,  burning  their  houses, 
and  killed  or  captivated  forty  persons,  of 
whom  Mrs.  Rowlandson,  wife  to  the  minis- 
ter, was  one,  who  published  an  account  of 
her  captivity.  Similar  mischiefs  were  done 
at  Groton,  Marlborough,  Sudbury,  and 
Chelmsford ;  and  on  February  21,  they 
came  down  upon  Medfield,  but  twenty  miles 
from  Boston,  and  burnt  many  houses,  and 
killed  eighteen  men.  On  the  25th  they  did 
damage  at  Weymouth,  still  nearer  to  Bos- 
ton. On  March  12,  they  took  Clarke's  gar- 
rison in  Plymouth,  killing  several  persons  ; 
and  the  next  day  they  burnt  all  Groton  to 


the  ground,  so  that  the  place  was  deserted 
for  some  time.  In  the  same  month  they 
burnt  many  houses  in  Warwick,  Providence 
and  Rehoboth.  And  on  March  26,  near 
Pawtucket  river,  Captian  Pierce  engaged 
with  a  body  of  Indians,  who  proved  to  be 
more  than  he  expected,  when  he  and  near 
sixty  of  his  men  were  cut  off,  though  it  was 
said  they  slew  140  Indians.  And  the  west- 
ern part  of  the  Massachusetts  was  now  in 
great  distress,  so  that  new  forces  were  rais- 
ed to  help  them. 

William  Turner,  and  other  Baptists,  who 
had  sull'ered  from  the  rulers  of  the  govern- 
ment, were  as  ready  to  lend  a  helping  hand 
against  the  common  enemy,  as  any  among 
them.  He  had  oflered  his  service  in  the 
beginning  of  the  Avar,  but  it  was  not  then 
accepted ;  but  now  he  was  called  forth  and 
made  Captain  of  a  company,  and  his  broth- 
er Drinker  Lieut.,  and  the  company  were 
mainly  Baptists,  who  marched  up  at  the 
beginning  of  this  month  with  others,  and 
drove  oft  the  enemy  from  Northampton, 
March  14.  Many  of  the  enemy  then  came 
down  the  country  figain,  and  did  much  mis- 
chief as  before  described,  and  they  also 
killed  Captain  Wardsworth  and  about  thir- 
ty of  his  men  at  Sudbury,  April  IS.  Most 
of  the  western  Ibrces  were  now  comedown 
the  country,  and  Captain  Turner  was  left 
the  chief  commander  above. 

Upon  this  the  enemy  felt  more  secure, 
and  seven  or  eight  laundred  of  them  resort- 
ed to  the  great  falls  above  Deerfield  upon 
the  fishing  design.  Two  captive  lads  made 
their  escape,  and  informed  how  secure  the 
Indians  were,  upon  which  Captains  Turner 
and  H^olyoke  collected  about  170  men,  and 
went  up  silently  in  the  night,  and  tied  their 
horses  at  some  distance,  and  a  little  before 
the  break  of  day.  May  18,  came  upon  them 
unawares,  "  fired  into  their  very  wigwams, 
killing  many  upon  the  place,  and  frightening 
others  with  the  sudden  alarm  of  their  guns, 
made  them  run  into  the  river,  where  the  swift- 
ness of  the  stream  carried  them  down  a  steep 
fall,  and  they  perished  in  the  waters  ;  some 
getting  into  canoes  were  sunk  or  overset  by 
the  shooting  of  our  men  ;  others  creeping 
under  the  bank  of  the  river,  were  espied  by 
our  men  and  killed  v/ith  their  swords. 
Some  of  their  prisoners  owned  afterwards 
that  they  lost  above  three  hundred  men, 
some  of  them  their  best  fighting  men  that 
were  left.  Nor  did  they  seem  ever  to  re- 
cover themselves  after  this  defeat,  but  their 
ruin  followed  directly  upon  it."  When 
they  were  first  fired  upon,  they  cried  out 
Mohawks  !  but  when  they  discovered  their 
mistake  in  the  morning,  they  rallied  their 
forces,  and  Captain  Turner  being  unwell, 
and  not  being  able  to  guide  their  retreat  so 
agreeably,  38  men  fell,  of  whom  he  was 
one,  who  was  afterwards  found  and  buried. 


HIST.    OP    THE    BAPTISTS    IN    N  E  W-E  N  GL  AN  D.  129 


AH  the  rest  of  the  Baptists  were  spared  and 
returned.* 

Captain  Benjamin  Church  of  Duxbor- 
ough,  in  Plymouth  colony,  carried  his  fam- 
ily on  to  Rhode  Island  in  the  beginning  of 
the  war,  and  he  was  very  serviceable  there- 
in. And  as  he  knew  that  the  Sokonet  In- 
dians were  forced  into  the  war  by  Philip, 
he  ventured  over  among  them  in  June  1676, 
and  gained  them  over  to  the  English,  to 
fight  against  Philip,  and  they  were  very 
successful  from  day  to  day,  until  they  killed 
him  at  Mount  Hope,  August  12,  1676,  after 
which  peace  was  soon  restored  in  ihese 
parts.f 

This  summary  of  that  cruel  war  is  col- 
lected irom  a  variety  of  histories  and  ac- 
counts. Connecticut  forces  were  very  help- 
ful in  the  war,  and  they  lost  three  captains 
at  the  Narraganset  fort ;  namely.  Gallop, 
Seily  and  Marshal,  and  a  number  of  their 
men ;  but  they  had  scarce  any  damage 
done  in  any  of  their  towns,  while  they  and 
the  Mohegan  Indians,  did  great  exploits  in 
the  war.  It  began  in  Plymouth  colony 
where  a  few  men  were  killed,  and  Captain 
Pierce  was  of  their  colony.  But  the  Mas- 
sachusetts lost  eight  captains,  viz  :  Hutch- 
inson, Beers,  Lothrop,  Davenport,  Gardner, 
Johnson,  Wadsworth,  and  Turner,  and  a 
great  many  men.  And  the  towns  of  North- 
field,  Deerfield,  Brookfield,  Mendon,  Lan 
caster,  and  Groton,  were  all  broken  up  for 
some  years  ;  and  they  lost  much  property. 

Mr.  John  Eliot,  of  Roxbury,  had  begun 
to  teach  Christianity  to  some  Indians  about 
164G,  and  Mr.  Winslow  their  agent  in  Eng- 
land, obtained  a  charter  from  the  Parlia- 
ment in  1619,  to  incorporate  a  society  to 
promote  the  work ;  and  Eliot  learned  the 
Indian  language  and  translated  the  Bible 
into  it,  which  passed  one  edition  in  1664, 
and  another  in  1684,  with  some  other  books. 
Mr.  Daniel  Gookin,  a  magistrate  and  a  Ma- 
jor General  in  their  government,  was  also 
his  heljier  in  the  atfair ;  and  they  had 
formed  twelve  praying  societies  among  the 
Indians  before  this  war,  some  of  them  as 
high  up  the  country  as  Dudley  arid  Wood- 
stock ;  but  they  were  all  scattered  in  the 
war,  and  many  of  their  praying  Indians  be- 
came bloody  enemies,  and  were  slain  in  the 
war,  or  hanged  after  it  at  Boston.  Those 
that  remained  were  afterwards  collected  by 
Mr.  Eliot  into  four  societies  ;  but  they  are 
all  dissolved  since. 

But  the  Indians  on  Cape  Cod.  and  on 
the  islands  south  of  it,  scarce  any  of  them 
ever  joined  in  the  war  against  the  English. 
They  had  not  only  been  treated  in  a  friend- 
ly manner,  but  much  pains  had  also  been 
taken   to   teach   them    Christianity.      Mr. 

•  Hiibliards's  History,  p.  157—261. 
t  I'uiiiham,  hero  spolcen  of,  was  killed  a  few  days  bo- 
fore  I'liilij). 

Vol.  l.~a 


Richard  Bourn  engaged  in  that  work  as 
early  as  1658,  and  in  1670  he  was  ordained 
the  pastor  of  a  church  among  them,  by  the 
assistance  of  Mr.  Eliot  and  others.  And 
in  1674,  he  wrote  to  Major  Gookin,  that 
upon  and  near  the  Cape  there  were  seven 
praying  societies  among  the  Indians,  of 
whom  an  hundred  and  forty  could  read,  and 
some  of  them  could  write.  Marshpee,  be- 
tween Sandwich  and  Barnstable,  was  the 
greatest  seat  of  them  ;  and  a  religious  so- 
ciety has  continued  there  ever  since,  and  a 
Baptist  church  was  formed  and  organized 
among  them  in  1797. 

Mr.  Thomas  Mayhew  obtained  a  grant 
of  Martha's  Vineyard,  and  went  to  live 
there  in  1642,  where  he  was  the  chief  ruler 
of  the  English  inhabitants,  and  his  son 
Thomas  was  their  minister.  And  about 
1646  he  began  to  preach  to  the  Indians  on 
the  Island  ;  and  to  promote  the  cause,  his 
father  informed  them,  that  by  an  order  from 
the  crown  of  England  he  was  to  govern  the 
English  who  should  inhabit  there  ;  that  his 
royal  master  had  power  far  above  the  Indi- 
an' monarchs,  but  that  as  he  was  great  and 
powerful,  so  he  was  a  lover  of  justice,  and 
would  not  invade  their  jurisdiction,  but 
would  assist  them  if  need  required  ;  that 
religion  and  government  were  two  distinct 
things,  and  the  sachems  might  retain  their 
just  authority,  though  their  subjects  might 
be  Christians.  And  he  practised  accord- 
ingly, and  would  not  sufi'er  any  to  injure 
them,  either  in  goods  or  lands.  They  al- 
ways found  a  father  and  protector  in  him  ; 
and  he  was  so  far  from  introducing  r.ny 
form  of  government  among  them  against 
their  wills,  that  he  first  convinced  them  of 
it,  and  even  brought  them  to  desire  him  to 
introduce  and  seUle  it.  And  a  Christian 
church  was  formed  among  them  in  1659,  in 
which  ibur  officers  were  ordained  in  1670, 
by  Mr.  Eliot  and  others.  And  they  had 
soon  two  churches  on  the  Vineyard,  and 
one  on  Nantucket.  Old  Mr.  Mayhew  said 
in  1674,  "  There  are  ten  Indian  preachers, 
of  good  knowledge  and  holy  conversation  ; 
seven  jurisdictions,  and  six  meetings  every 
Lord's  day."  So  many  were  on  the  Vine- 
yard, beside  a  church  at  Nantucket. 

And  when  the  war  came  on  the  next 
year,  the  Christian  Indians  were  furnished 
with  arms  and  ammunition  to  defend  ihe 
Islands  against  the  enemy  ;  and  ihey  were 
.so  taithful  therein,  that  when  any  landed  to 
solicit  them  to  join  in  the  war,  though 
some  were  related  by  blood  and  others  by 
marriage,  yet  the  Islanders  directly  brought 
them  before  the  Governor  to  attend  his 
pleasure.  And  by  a  divine  blessing  on 
these  means,  though  the  Indians  on  the  Ls- 
land  were  twenty  to  one  ol"the  English,  yet 
they  lived  in  peace  and  security  through 
all   that  dreadful  war  on  the  main  land. 


t30    HIST.  OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


Young  Mr.  Mayhevv  had  sailed  for  Eng 
land,  in  1657,  and  was  lost  at  sea,  but  he 
left  Peter  Folger  a  schoolmaster  among  the 
Indians ;  and  he  removed  to  Nantucket 
about  four  years  after,  and  taught  them 
here.  He  became  a  Baptist,  and  there  was 
a  Baptist  church  formed  among  the  Indi- 
ans on  the  Vineyard  and  another  at  Nan- 
tucket, by  1693.*  That  on  the  Vineyard 
continues  to  this  day,  but  the  Indians  arc 
nearly  all  dead  on  Nantucket.  Peter  F'ol- 
ger  was  grandtather  to  the  famous  Dr. 
Benjamin  Franklin. 

Ninagret,  sachem  of  the  south  part  of  the 
Narragansets,  did  not  join  in  the  war,  and 
their  successors  have  continued  there  in 
Charlestown  ;  and  in  and  after  1741,  ma- 
ny of  tliem  were  hopefully  converted,  and 
a  Baptist  church  was  formed  among  them 
which  still  remains,  though  many  of  them 
have  removed  up  to  the  Oneida  country. 
Also  in  1741,  many  of  the  Mohegans  were 
happily  changed,  of  whom  Samson  Occum 
was  one  ;  but  many  of  them  have  removed 
also  to  said  Oneida  country. 

As  ministers  and  rulers  were  still  ear 
nest  to  keep  up  the  power  of  the  church 
over  the  world,  so  they  could  not  do  it  with- 
out oppressing  the  Baptists,  who  increased 
considerably.  Hence  their  law  to  banish 
them  was  reprinted  in  1672  ;  and  they  were 
often  fined  or  imprisoned.  Mr.  William 
Hubbard,  who  preached  their  election  ser- 
mon at  Boston,  May  3,  1676,  said,  "  It  is 
made,  b}'  learned  and  judicious  writers, 
one  of  the  undoubted  rights  of  sovereignty 
to  determine  what  religion  shall  be  publicly 
professed  and  exercised  within  their  do- 
minions. Why  else  do  we  in  New-Eng- 
land, that  profess  the  doctrine  of  Calvin, 
yet  practice  the  discipline  of  them  called 
Independent  or  Congregational  churches, 
but  because  the  authority  of  the  country  is 
persuaded  that  is  most  agreeable  to  the 
mind  of  God?"t  But  why  did  they  and 
their  fathers  dissent  from  the  church  of 
England  ?  In  a  dedication  of  his  sermon 
to  their  rulers,  he  said,  "If  he  was  not  mis 
taken  who  said,  it  is  morally  impossible  to 
rivet  the  Christian  religion  into  the  body 
of  a  nation  without  infant  baptism,  by  pro- 
portion it  will  necessarily  follow,  that  the 
neglect  or  disuse  thereof  will  directly  tend 
to  root  it  out."  But  this  was  spoken  with 
a  view  that  good  men  should  ever  have  the 
government  in  their  hands. 

Hence  when  Dr.  Increase  Mather  preach- 
ed their  election  sermon,  May  23,  1677,  he 
referred  to  Mr.  Cotton,  who  said,  "  The 
Lord  keep  us  from  being  bewitched  with 
the  whore's  cup,  lest  whilst  we  seem  to  de 


•  Magnalia,  B.  6.  p.  56. 
converts,  p.  291— '296 
— 207-  vol.  3,  p.  189—190, 

t  Said  Sermon,  p.  35. 


Appendix  to  Mayhew's  Indian 
Historical  Society,  vol.  i.  p.  168 


test  and  reject  her  with  open  face  of  pro- 
fession, we  do  not  bring  her  in  by  the  back 
door  of  toleration."*  ^And  Mather  said, 
"  I  believe  that  antichrist  hath  not  at  this 
day  a  more  probable  way  to  advance  his 
kingdom  of  darkness,  than  by  a  toleration 
of  all  religions  and  pcrsuasions."t  Tliis 
he  reprinted  with  other  sermons,  in  16S5, 
after  their  charter  was  taken  away.  But 
he  suffered  so  much  directly  after,  that  he 
and  others  got  such  a  toleration  estahhshed 
in  Boston  in  1693,  though  they  could  not 
get  it  extended  through  the  country.  For 
fifty  years  before  they  lost  their  charter, 
no  man  had  a  vote  for  fheir  ministers  or 
rulers,  but  communicants  in  their  churches  ; 
but  under  their  second  charter,  the  wicked 
had  as  much  power  in  their  government  as 
the  righteous,  which  discovered  the  neces- 
sity of  toleration;  though  their  present  views 
were  such,  as  prevented  their  seeing  it. 

In  September,  1679,  Mather  was  the 
scribe  of  a  synod  that  was  called  to  give 
their  opinion  about  what  were  the  causes 
of  the  judgments  of  God  upon  the  land ; 
and  in  their  result  they  said,  "  Men  have 
set  up  their  thresholds  by  God's  thresholds, 
and  their  posts  by  his  posts.  Q,uakers  are 
false  worshippers,  and  such  Anabaptists  as 
have  risen  up  among  us,  in  opposition  to 
the  churches  of  the  Lord  Jesus,  receiving 
into  their  society  those  who  have  been  for 
scandal  delivered  unto  Satan ;  yea  and 
improving  those  as  administrators  of  holy 
things,  who  have  been  (as  doth  appear) 
justly  under  censure,  do  no  better  than  set 
up  altars  against  the  Lord's  altar."  And 
their  result  was  approved  by  their  General 
Court. 

Upon  the  coming  out  of  this,  from  the 
highest  authority  in  the  country,  the  Bap- 
tists carefully  reviewed  their  past  conduct, 
and  they  found  but  four  men  who  were  cen- 
sured by  Congregational  churches,  before 
they  received  them  into  their  church,  and 
one  of  them  was  of  Dr.  Mather's  church, 
which  served  to  raise  his  resentment.  They 
therefore  sent  and  obtained  copies  of  their 
dealings  with  him,  which  discovered  that 
the  member  got  angry,  and  spake  and  acted 
in  a  wrong  manner.  Upon  which  the  Bap- 
tists obliged  him  to  offer  satisfaction  to  that 
church,  which  he  did  both  by  word  and  by 
writing;  but  as  his  principles  were  incon- 
sistent with  a  returning  into  their  commu- 
nion, they  would  not  revoke  their  censure. 
This  Baptist  church  had  so  increased, 
that  in  February,  1677,  they  concluded  to 
divide  into  two  churches  ;  but  in  January, 
1678,  they  agreed  to  build  them  a  meeting 
house  in  Boston,  and  not  to  divide  till  they 
could  get  a  minister  settled  there.  Mr. 
Miles,  of  Swansea  had  often  preached  to 


*  Tenet  washed,  p.  192. 


t  HiB  Sermons,  p.  106. 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  I31 


them,  and  they  requested  him  to  become 
their  pastor,  and  for  Mr.  John  Russell  to 
supply  his  place  in  Swansea.  But  he  re- 
turned home,  and  Mr.  Russell  was  ordain 
ed  in  Boston,  July  28,  1679.  They  built 
their  house  for  worship  so  cautiously,  as 
not  to  let  others  know  what  it  was  designed 
for,  until  they  met  in  it,  February  15,  1679. 
But  in  May  following,  a  law  was  made  to 
take  it  from  them,  if  they  continued  to  meet 
in  it ;  therefore  they  refrained  from  it  for 
a  while.  News  of  that  law  was  sent  to 
England,  from  whence  the  king  wrote  to 
the  rulers  here,  .July  24,  1679,  and  said, 
"  We  shall  henceforth  expect  that  there 
shall  be  suitable  obedience  in  respect  of 
freedom  and  liberty  of  conscience,  so  as 
those  who  desire  to  serve  God  in  the  way 
of  the  church  of  England,  be  not  thereby 
made  obnoxious  or  discountenanced  from 
sharing  in  the  government,  niuch  less  that 
any  other  of  our  good  subjects  (not  being 
papists)  who  do  not  agree  in  the  Congre- 
gational way,  be  by  law  subjected  to  fines 
or  forfeitures  or  other  incapabilities,  for  the 
same ;  which  is  a  severity  the  more  to  be 
wondered  at,  whereas  liberty  of  conscience 
was  made  one  principal  motive  for  your 
first  transportation  into  those  parts." 

Some  friends  in  London  informed  the 
Baptists  of  this,  upon  which  they  met  in 
their  house  again,  but  their  chief  leaders 
Avere  brought  before  the  court  of  Assistants 
for  it,  in  March,  1680  ;  and  because  they 
would  not  promise  not  to  meet  there  again, 
the  court  sent  an  officer,  who  nailed  up  the 
doors  of  their  house,  and  forbid  their  meet- 
ing there  any  more  upon  their  peril,  with- 
out leave  Irom  court.  Not  long  after,  the 
house  was  opened  by  an  unknown  hand, 
and  they  met  there  till  May,  when  the 
Baptists  were  convened  before  the  General 
Court  at  Boston,  and  pleaded  that  the  house 
was  built  when  there  was  no  law  against 
it,  and  the  king  had  now  written  in  their 
favor.  But  the  Court  only  forgave  what 
was  past,  and  forbade  their  meeting  there 
any  more.  In  the  March  before.  Dr.  In- 
crease Mather  published  a  pamphlet  against 
the  Baptists  in  general,  and  against  those 
in  Boston  in  particular.  And  in  May,  Mr. 
Russell  wrote  an  answer  to  what  he  had 
said  against  their  character,  and  it  was 
printed  in  London  the  same  year,  with  a 
preface  signed  by  William  Kitfen,  Han- 
sard Knollys,  Daniel  Dyke,  William  Col- 
lins, Joiin  Harris  and  Nehemiah  Coxe, 
noted  Baptist  ministers.  And  they  said 
therein,  "It  seems  most  strange  that  our 
Congregational  brethren  in  New-England, 
who  with  liberal  estates,  chose  rather  lo 
depart  from  their  native  soil  into  a  wilder- 
ness, than  to  be  under  the  lash  of  those 
who  upon  religious  pretences  took  delight 
to  smite  their  fellow-servants  ;  should  exer-. 


cise  towards  others  the  like  severity  that 
themselves  with  so  great  hazard  and  hard- 
ship sought  to  avoid ;  especially  considering 
that  it  is  against  their  brethren,  who  pro- 
fess and  appeal  to  the  same  rule  with  them- 
selves for  their  guidance  in  the  worship  of 
God,  and  the  ordering  their  whole  conver- 
sation." And  they  observed  that  persecu- 
tors in  England  then  triecf  to  justify  them- 
selves by  their  severities  in  America. 

In  1681,  Mr.  Willard  of  Boston  wrote 
an  answer  to  Russell,  and  Dr.  Mather 
wrote  a  preface  to  it,  in  which  he  said,  "I 
would  entreat  the  brethren  who  have  sub- 
scribed the  epistle  to  consider  that  the 
place  may  sometimes  make  a  great  altera- 
tion as  to  indulgence  to  be  expected.  It  is 
evident  that  such  a  toleration  is  not  only 
lawful  in  one  place,  but  a  necessary  duty, 
which  would  be  destructive  in  another 
place.  That  which  is  needful  to  ballast  a 
great  ship,  will  sink  a  small  boat."  From 
whence  we  may  learn,  that  it  is  their  weak- 
nes  and  not  their  strength,  wliich  caused 
them  to  be  so  hard  with  their  Baptist  breth- 
ren. For  the  extending  of  baptism  to  in- 
fants in  a  state  of  nature,  and  supporting 
their  worship  by  force,  in  the  name  of  their 
king  who  forbid  it,  was  indeed  weak  busi- 
ness. 

Mr.  John  Russell,  pastor  of  the  Baptist 
church  in  Boston,  died  there  December  21, 
1680,  much  lamented,  and  his  posterity  are 
respectable  among  us  to  this  day.  Elder 
Isaac  Hull  was  still  living,  but  he  was  aged 
and  infirm.  Therefore  the  church  wrote  to 
London  June  27,  1681,  and  said,  "  We  con- 
cieve  that  there  is  a  prospect  of  good  en- 
couragement for  an  able  minister  to  come 
over ;  in  that  there  seems  to  be  an  appa- 
rent and  general  apostacy  among  the 
churches  who  have  professed  themselves 
Congregational  in  this  land  ;  whereby  ma- 
ny have  their  eyes  opened,  by  seeing  the 
declensions  and  confusion  that  is  among 
them."  To  this  they  received  a  kind  an- 
swer, dated  October  13,  1681,  signed  by 
William  Kiffen,  Hansard  Knollys,  Daniel 
Dyke,  William  Collins,  Nehemiah  Coxe, 
Edward  Williams,  William  Dix,  Robert 
Snelling,  Tobias  Russell,  Maurice  King 
and  John  Skiimer.  And  on  July  20,  16S4, 
they  received  John  Emblen  from  England, 
who  became  their  pastor  for  about  fifteen 
years,  until  his  death. 

Elder  Thomas  Olney  was  pastor  of  the 
Baptist  church  in  Providence,  for  above 
forty  years,  till  he  died  in  1682,  leaving  a 
good  character,  and  his  posterity  are  nu- 
merous to  this  day.  Obadiah  Holn)es  was 
pastor  of  the  first  church  in  Newport,  from 
soon  after  Mr.  Clarke's  death,  until  he  died, 
October  25,  1682,  aged  76,  and  his  posterity 
are  now  large,  in  New-England  and  Ne\Y 
Jersey. 


532    HIST.   OF    THE    BAPTISTS    IN    NEW -ENGLAND. 


By  assistance  from  Boston,  a  Baptist 
church  was  formed  at  Kittery,  in  the  Pro- 
vince of  Maine,  in  September,  1682,  when 
WiUiam  Scraven  was  ordained  their  pas- 
tor ;  but  cruel  persecution  soon  scattered 
them,  some  to  South  Carolina,  some  to 
Ncw-.Tersey,  and  some  to  Boston  again, 
where  they  were  useful  afterwards.  Mr. 
Miles  of  Swansea  died  there  in  good  old 
age,  February  3,  1683  ;  and  Mr.  Samuel 
Lutlier  succeeded  liim  in  his  office  for  more 
than  thirty  years.  In  April,  the  same  year, 
Mr.  Roger  Williams  was  taken  to  rest,  and 
he  hath  a  large  posterity  among  us  to  this 
day.  He  was  lionored  of  God  to  be  instru- 
mental of  founding  the  first  civil  govern- 
ment upon  earth,  since  the  rise  of  antichrist, 
that  alioived  equal  religious  liberty,  and  he 
was  serviceable  therein  unto  the  age  of  84. 
And  for  godly  sincerity  in  public  actings, 
and  overcoming  evil  with  good,  it  is  believ- 
ed no  man  on  earth  exceeded  him  in  that 
age. 

A  dreadful  storm  came  upon  this  country 
the  year  after ;  for  the  charter  of  the  Mas- 
sachusetts was  vacated  in  1684,  and  amaz- 
ing confusions  followed  it.  Their  govern- 
ment of  the  church  over  the  world,  which 
had  been  upheld  for  fifty  years,  with  a  vast 
deal  of  labor  to  themselves,  and  oppression 
to  others,  was  now  dissolved  ;  and  the  mea- 
sures which  they  had  meted  to  others,  were 
meted  to  them  with  a  vengeance.  Sir  Ed- 
mond  Andros,  with  his  council  in  17S9, 
made  laws  and  imposed  taxes  upon  all 
without  any  House  of  Representatives ; 
and  they  declared  that  as  their  charter  was 
forfeited,  their  lands  belonged  to  the  king, 
and  each  man  must  come  and  buy  new 
titles  from  them,  or  be  turned  oft'  from  their 
lands,  which  should  be  disposed  of  to  oth- 
ers. And  as  the  officers  of  the  town  of 
Ipswich  refused  to  assess  a  tax  which  was 
imposed  without  an  House  of  Representa- 
tives, and  Mr.  Wise  their  minister  justified 
them  in  it,  he  and  those  officers  were  brought 
before  the  court  at  Boston,  where  they 
pleaded  Magna  Ghana,  and  the  laws  of 
England  in  their  justification.  Butone  of  the 
iudgessaid,  "You  must  not  think  that  (he 
laws  of  England  will  follow  you  to  the  ends 
of  the  earth,  Mr.  Wise,  you  have  no  more 
privilege  left  you,  than  not  to  be  sold  for 
slaves;"  and  no  man  of  the  council  contra- 
dicted it.  And  one  of  them  also  said,  "  It 
is  a  fundamental  point,  consented  to  by  all 
Christian  nations,  that  the  first  discoverer 
of  a  country,  inhabited  by  infidels,  gives 
right  and  dominion  of  that  country  to  the 
prince  in  whose  service  the  discoverers  were 
sent."  But  the  Massachusetts  replie<l  and 
said,  "This  is  not  a  Christian,  hut  an  un- 
christian principle."*     Yes ;  and  it  was  as 


■  The  Revolution  in  New-Englanil  vindicated  p.  16—44. 


much  ao  when  Mr.  Williams  was  banished 
for  testifying  against  this  and  other  evils. 

Mr.  Bradstreet  was  active  in  banishing 
Mr.  Williams,  and  he  now  felt  much  of  these 
calamities,  when  the  government  was  dis- 
solved of  which  he  was  at  the  head.  Dr. 
Mather,  also,  who  had  done  much  against 
the  Baptists,  was  now  cruelly  persecuted 
by  evil  men ;  one  of  whom  forged  a  letter 
in  his  name,  which  was  shown  to  the  king 
and  council  in  England,  and  exposed  him  to 
reproach  and  suiferings  there.  And  because 
he  wrote  to  a  friend  that  he  thought  one  of 
their  oppressors  here  forged  said  letter,  he 
was  prosecuted  for  defamation  on  that  ac- 
count, and  though  he  was  acquitted  upon 
trial,  yet  they  attempted  to  take  him  up 
again  for  it.  The  supporting  of  ministers 
in  the  country  was  interrupted,  and  Episco- 
pal worship  was  forcibly  carried  into  one 
of  the  meeting-houses  in  Boston.  These 
things  were  so  distressing,  that  when  they 
heard  that  King  James  had  published  a  de- 
claration for  liberty  of  conscience,  in  1687, 
the  ministers  of  Boston  proposed  with  their 
people  to  keep  a  day  of  thanksgiving  for 
it;  but  Andros  said  if  they  did,  he  would 
clap  a  guard  of  soldiers  at  the  doors  of  their 
meeting-house.-?,  and  so  prevented  it.  Upon 
these  multiplied  troubles,  they  concluded  to 
send  Dr.  Mather  their  agent  to  England  ; 
but  their  enemies  tried  to  hinder  it,  and  he 
privately  got  away,  and  sailed  to  England, 
in  the  spring  of  1688,  and  thanked  the  po- 
pish king  James,  for  his  declaration  for  lib- 
erty of  conscience  to  all. 

So  great  a  turn  was  given  to  his  mind, 
that  he  then  concluded  that  the  parable  of 
the  tares  of  the  field  required  a  general  tol- 
eration about  religion;  and  he  said,  "For 
an  uppermost  party  of  Christians  to  punish 
men  in  their  temporal  enjoyments,  because 
in  some  religious  opinions  they  dissent  from 
them,  or  with  an  exclusion  from  the  tempo- 
ral enjoyments  which  would  justly  belong 
unto  them,  is  a  robbery."*  All  his  life  af- 
terwards was  agreeable  to  this  belief, 
though  many  ministers  in  our  country  have 
been  guilty  of  such  robbery  ever  since. 
One  religious  sect  have  held  a  power  to  take 
away  the  property  of  the  people  for  min- 
isters, to  the  constant  injury  of  dissenters 
from  them. 

Dr.  Mather  had  several  interviews  with 
King  James,  till  he  found  him  so  deceitful, 
that  he  refrained  from  any  more  concern 
with  him,  and  waited  for  William  to  come 
to  the  throne.  But  Andros  was  so  much 
afraid  of  it,  that  he  imprisoned  the  man  who 
first  brought  his  proclamation  to  Boston  ; 
though  this  alarmed  the  country  so  much, 
that  the  people  flocked  in  by  thousands, 
April  18,  1689,  and  confined  Andros  and 
his  party,  until  they  were  sent  to  England 


■  His  Lite,  p.  .59. 


HIST.    OF     THE     BAPTISTS     IN    NEW-ENGLAND.  I33 


by  an  order  from  thence ;  and  the  former 
rjlcrs  here  were  restored  to  their  places, 
and  managed  the  government  till  the  new 
charter  arrived. 


CHAPTER  VII. 

The  world  governs  the  chtcrch.  Bid  Boston 
is  exempted  from  it.  Plymoidh  colony 
was  so  at  first.  Great  declensions  are 
lamented.  But  they  increase.  Episcopcd 
society  constitnted.  They  try  fur  an  es- 
tablishment here.  Ministers  try  for  a 
lordly  power.  They  obtain  it  in  Connec- 
ticut. Hooker  was  against  it.  Norwich 
and  Windsor  reject  it  ;  and  Wise,  Moody 
and  Mather  also.  But  Stoddard,  was  not 
so.  The  Baptists  are  favored  at  Boston. 
Hollis  is  liberal  to  Cambridge  college. 

The  new  charter  for  the  Massachusetts 
contained  many  privileges,  though  it  took 
away  some  which  they  had  before.  It  was 
dated  October  7,  1691,  and  reserved  a  pow- 
er in  the  crown  always  to  appoint  the  two 
chief  officers  of  Government ;  and  no  law 
could  be  made  without  the  consent  of  the 
Governor,  and  when  that  was  obtained,  the 
King  in  council  could  disannul  any  law, 
within  three  years  after  it  was  made.  Wil- 
liam intended  by  this  to  prevent  their  mak- 
ing any  more  persecuting  laws,  and  it  had 
that  eflect  fifty  years  after,  when  Connecti- 
cut imprisoned  men  for  preaching  the  gos- 
pel, but  the  Massachusetts  could  not  do  so. 
Yet  other  evils  were  not  prevented  ;  and 
taxing  of  our  trade,  and  being  under  king- 
ly governors,  finally  separated  these  colo- 
nies from  Britain.  Plymouth  colony  on  the 
one  hand,  and  the  Province  of  Maine  on 
the  other,  were  now  united  with  the  Massa- 
chusetts. 

When  the  new  charter  arrived,  May  14, 
1692,  the  country  was  so  involved  in  con- 
fusion about  witchcraft,  that  twenty  persons 
were  executed  on  that  account,  in  about 
four  months.  And  when  their  General 
Court  met,  on  Octoher  12,  they  made  laws 
to  compel  every  town  to  have  and  support 
an  orthodox  minister,  and  to  empower  their 
country  courts  to  punish  every  town  who 
neglected  it.  The  whole  power  of  choos- 
ing, and  of  supporting  religious  ministers 
was  put  into  the  hands  of  the  voters  in  each 
town,  who  acted  therein  without  any  reli- 
gious qualification  in  themselves.  Former- 
ly the  church  had  governed  the  world,  but 
now  the  world  was  to  govern  the  church, 
about  religious  ministers.  Our  Lord  says, 
"  Except  a  man  be  born  again,  he  cannot 
see  the  kingdom  of  God."  John  iii.  3.  And 
his  kingdom  evidently  means  his  church ; 


j^et  no  regard  is  paid  to  his  authority,  as 
far  as  the  world  governs  in  religious  affairs. 

Therefore  Dr.  Mather,  and  other  fathers 
in  Boston,  obtained  an  exemption  from 
these  laws,  in  February,  1693,  which  Bos- 
ton has  enjoyed  ever  since.  But  the  coun- 
try in  general  is  governed  by  the  world, 
about  religious  ministers,  to  this  day. — 
When  that  first  law  was  made,  they  did  not 
remember  that  any  town  had  more  than 
one  church  in  it.  But  now  an  act  was 
passed  to  allow  each  church  to  elect  her 
own  minister,  and  then  to  present  him  to 
the  voters  in  the  society  who  met  with  them 
for  worship ;  and  if  they  received  him,  all 
that  society  must  be  compelled  to  support 
him.  If  the  select  men  of  any  town  neg- 
lected to  assess  the  salary  that  was  ordered 
for  their  minister,  their  county  courts  were 
to  fine  them  forty  shillings  for  the  first  of- 
fence, and  four  pounds  for  the  second.  And 
they  attempted  to  force  the  town  of  Swan- 
sea to  receive  a  Congregational  minister, 
where  there  never  had  been  any  but  Bap- 
tist churches,  nor  ever  have  to  this  day. 
The  second  church  was  now  formed  since. 

When  they  were  under  the  government 
of  Plymouth  colony,  their  ministers  were 
treated  as  regular  ministers,  and  one  of  the 
brethren  of  the  first  church  in  Swansea  was 
elected  a  magistrate  in  their  government 
for  eleven  years  together.  Neither  was  a 
college  education  held  to  be  essential  tor  a 
Congregational  minister  there,  as  it  was  in 
the  Massachusetts ;  for  Mr.  Jonathan  Dun- 
ham was  ordained  the  pastor  of  the  church 
at  Edgarton  in  1694  ;  and  Mr.  Samuel  Ful- 
ler, after  preaching  sixteen  years  in  Mid- 
dleborough,  was  ordained  pastor  of  a  church 
that  was  constituted  there  in  1694.  He 
was  much  esteemed  as  a  gospel  minister, 
until  he  died  there,  August  24,  1695,  aged 
66.  Mr.  Isaac  Cushman  was  invited  to 
succeed  him,  but  he  chose  to  settle  at  Plym- 
ton,  where  he  before  had  a  call ;  and  he 
was  ordained  there  in  1698,  where  he  was 
a  great  blessing  for  about  forty  years.  Mr. 
Samuel  Arnold  was  also  the  first  minister  in 
Rochester,  where  he  was  long  useful ;  and 
neither  of  these  were  educated  at  any  col- 
lege. And  though  Mr.  John  Cooke,  was 
censured  by  Mr.  Reynor  at  Plymouth,  a 
little  before  he  left  that  church,  and  robbed 
them  of  their  records,  yet  Cooke  was  a 
Baptist  minister  in  Dartmouth  for  many 
years,  from  whence  spring  the  Baptist 
church  in  the  east  borders  of  Tiverton. 

The  Massachusetts  were  three  years  in 
finding  out  what  to  do  when  a  congrega- 
tion did  not  concur  with  their  church  in  the 
choice  of  a  pastor  ;  but  in  May,  1695,  they 
enacted,  that  in  such  a  case,  the  church 
should  call  a  council,  of  three  or  five  church- 
es, and  if  they  approvt;  of  the  choice  of  the 


134  HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


church,  the  congregation  must  submit  and 
support  him  ;  if  not,  then  the  church  must 
give  up  her  choice,  and  call  another  minis- 
ter ;  and  so  tiiey  have  acted  ever  since. 
And  it  may  be  serviceable  to  know  what 
eminent  lathers  then  tiiought  about  the 
state  of  religion  among  them. 

Mr.  Samuel  Torry  of  Weymouth  deliv- 
ered the  election  sermon  at  Boston,  May  16, 
1683,  when  he  said,  ••  There  is  already  a 
great  death  upon  religion,  little  more  left 
than  a  name  to  live:  the  things  which  re- 
main are  ready  to  die,  and  we  are  in  great 
danger  of  dying  together  with  it;  this  is 
one  of  ihe  most  awakening  and  humbling 
considerations  of  our  present  state  and  con- 
dition. Oil,  the  many  deadly  symptoms  of 
death  that  are  upon  our  religion  !  Consid- 
er we  then  how  much  it  is  dying  respecting 
the  very  being  of  it,  by  the  general  failure 
of  the  work  of  conversion  ;  whereby  on- 
ly it  is  that  religion  is  propagated,  contin- 
ued, and  upheld  in  being  among  any  people. 
As  conversion  work  doth  cease,  so  reli- 
irion  doth  die  away;  though  more  insensi- 
bly, yet  most  irrecoverably."*  And  in 
1697,  Dr.  Increase  Mather  wrote  a  dedica- 
tion of  Mitchel's  life,  in  which  he  said, 
"  Dr.  Owen  has  evinced,  that  the  letting  go 
this  principle,  that  particular  churches 
ought  to  consist  of  regenerate  persons, 
brought  in  the  great  apostacy  of  the  Chris- 
tian church.  The  way  to  prevent  the  like 
apostacy  in  these  chuches  is  to  require  an 
account  of  those  who  offer  themselve.?  to 
communion  therein,  concerning  the  work 
of  God  in  their  souls,  as  well  as  concerning 
their  knowledge  and  belief  "f  Three  years 
after,  he  published  another  book,  which  he 
dedicated  to  the  churches  of  New-England, 
to  wliom  he  said,  "  If  the  begun  apostacy 
should  proceed  as  fast,  the  next  thirty  years, 
as  it  has  done  these  last,  surely  it  will  come 
to  that  in  New-England  (except  the  Gos- 
pel itself  depart  with  the  order  of  it)  that 
the  most  conscientious  people  therein  will 
think  themselves  concerned  to  gather 
churches  out  of  churches."  And  having 
clearly  proved  that  Christ  has  given  to  his 
churches  the  sole  right,  each  of  electing  her 
own  pastors,  he  declares  it  to  be  ''  Simoni- 
cal  to  affirm  that  this  sacred  privilege  may 
be  purchased  with  money."  And  the  next 
year  after  this  book  was  published,  it  was 
highly  recommended  by  Mr.  John  Higgin- 
son,  and  Mr.  William  Hubbard,  the  two 
oldest  ministers  in  the  government,  as  may 
be  seen  in  Wise's  works,  printed  in  1773. 
Mr.  Willard  published  a  book  in  1700,  in 
which  he  says,  it  hath  been  a  frequent  ob- 
servation that  if  one  generation  begins  to 
decline,  the  next  that  follows  usually  grows 
worse,  and  so  on  until  God  pours  out  his 


Said  Sermon,  p.  11. 


Said  dcdica:ion,  p,  IS. 


Spirit  again  upon  them.  The  decays  which 
we  already  languish  under  are  sad  ;  and 
what  tokens  are  on  our  children,  that  it  is 
like  to  be  better  hereafter?  God  be  thank- 
ed that  there  are  so  many  among  them 
that  promise  well  ;  but  alas,  how  doih  van- 
ity, and  a  loudness  after  new  things  abound 
among  them  ?  How  do  young  professors 
grow  weary  of  the  strict  profession  of  their 
lathers,  and  become  strong  disputants  for 
those  things  which  their  progenitors  for- 
sook a  pleasant  land  for  the  avoidance  of!" 

A  new  church  was  formed  in  Brattle 
Street,  Boston,  in  1699,  with  a  professed 
design  to  receive  communicants  upon  lower 
terms  than  their  fathers  did  ;  and  in  1700, 
Mr.  Solomon  Stoddard,  of  Northampton, 
published  a  book  in  London,  wherein  he 
expressly  held,  that  the  Christian  church  is 
national ;  and  that  all  baptized  persons  who 
are  not  openly  scandalous,  ought  to  come 
to  the  Lord's  Supper,  "  though  they  know 
tliemselves  to  be  in  a  natural  condition." 
And  by  confounding  the  work  of  Jewish 
and  Christian  officers  together,  he  asserted 
that  the  power  of  receiving,  censuring  and 
restoring  members  is  wholly  in  officers,  and 
says,  "  The  brethren  of  the  church  are  not 
to  intermeddle  with  it."  Again  he  says, 
"  A  national  Synod  is  the  highest  ecclesias- 
tical authority  upon  earth."  Finally  he 
says,  "  Synods  have  power  to  admonish,  to 
excommunicate  and  deliver  from  those  cen- 
sures, and  every  man  must  stand  to  the 
judgment  of  the  national  Synod.  Deut. 
xvii.  12."  These  indeed  were  the  same 
principles  which  our  fathers  fled  into  Amer- 
ica to  avoid;  and  this  last  text  is  the  same 
which  was  brought  in  1668,  to  justify  their 
banishing  the  Baptists. 

Episcopalians  were  also  then  striving  for 
power  over  this  country.  On  June  16,  1701, 
a  society  was  incorporated  in  England  for 
that  purpose,  even  to  propagate  what  they 
called  the  gospel  in  America.  They  sent 
over  missionaries,  and  got  so  flxr  in  about 
twelve  years,  as  to  obtain  an  order  from  the 
crown  to  bring  a  bill  into  Parliament,  to  es- 
tablish Episcopacy  here,  and  they  expected 
it  would  speedily  be  done,  when  the  Q,ueen 
was  suddenly  taken  away  by  death  ;  and 
they  could  not  get  the  two  succeeding  kings 
to  revive  the  scheme.* 

When  the  General  Court  met  at  Boston, 
October  15,  1702,  they  made  another  law 
to  empower  each  county  court,  after  fining 
such  'Assessors  of  towns  as  did  not  obey 
their  orders,  to  appoint  others,  to  do  it,  and 
then  to  procure  warrants  from  two  justices 
of  the  quorum,  requiring  the  constables  of 
delinquent  towns  and  districts  to  collect  such 
taxes,  upon  the  same  penalty  as  for  other 
taxes ;  and  the  fines  imposed  on  delinquent 


Cliandl^r's  Appeal  in  1767,  50— 5i 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND, 


135 


.  officers  were  to  go  to  pay  said  new  Asses- 
sors for  their  service.  At  the  same  time  the 
ministers  through  the  government  were 
trying  for  a  classical  power  above  all  the 
churches.  A  number  of  ministers  signed 
proposals  for  such  a  scheme,  November  5, 
1705,  just  an  hundred  years  after  the  gun- 
powder plot.  But  Mr.  John  Wise  wrote  a 
sharp  answer  to  these  proposals,  which  pre- 
vented their  taking  place  here  ;  though 
they  were  soon  received  in  Connecticut; 
for  the  third  Governor  Winthrop  died  there 
Nov.  27,  1707,  upon  which  a  special  meet- 
ing of  their  General  Court  was  called  De- 
cember 17,  to  choose  a  new  governor.  By 
a  law  then  in  force,  he  was  to  be  chosen 
out  of  a  certain  number  of  men  in  previous 
nomination  ;  but  they  broke  over  this  law, 
and  elected  an  ordained  minister  for  their 
governor  ;  and  he  readily  quitted  the  sol- 
emn charge  of  souls,  for  worldly  promotion, 
and  was  sworn  into  his  new  office,  January  1, 
1708,  after  which  they  repealed  the  law 
which  they  had  before  broken.  Mr.  Gur- 
don  Saltonstall  was  the  Governor  so  chos- 
en ;  and  he  took  the  proposals  of  1705,  and 
presented  them  to  their  Legislature,  where 
it  was  observed  that  there  was  not  one  text 
of  scripture  in  them.  And  as  this  would 
not  do,  the  proposals  were  silently  with- 
drawn ;  and  when  they  met  at  Hartford, 
May  13,  1708,  an  act  was  passed  which 
said.  "  This  Assembly,  from  their  own  ob- 
servation, and  from  the  complaint  of  others, 
being  sensible  of  the  defects  of  the  discipline 
of  the  churches  of  this  government,  arising 
from  the  want  of  a  more  explicit  asserting 
of  the  rules  given  for  that  end  in  the  Holy 
Scriptures,  from  which  would  arise  a  firm  es- 
tablishment amongst  ourselves,  a  good  and 
regular  issue  in  cases  subject  to  ecclesasli- 
cal  discipline,  glory  to  Christ  our  Head* 
and  edification  to  his  members,  hath  seen 
fit  to  ordain  and  it  is  by  authority  of  the 
same  ordained  and  required,  that  the  min- 
ters  of  the  churches,  in  the  several  counties 
of  this  government,  shall  meet  together  at 
th^ir  respective  county  towns,  with  such 
messengers  as  the  chu relies  to  which  they 
belong  see  cause  to  send  with  them,  on  the 
last  Monday  in  June  next,  there  to  consider 
and  agree  upon  those  methods  and  rules  for 
the  management  of  ecclesiastical  discipline 
which  by  them  shall  be  judged  agreeable 
and  conformable  to  the  word  of  God ;  and 
shall  at  the  same  meeting  appoint  two  or 
more  of  their  number  to  be  delegates,  who 
shall  all  meet  together  at  Saybrook,  at  the 
next  commencement  to  be  held  there. t 
where  they  shall  compare  the  results  of  the 
ministers  of  the  several  counties  and  out  ol 
and  from  them  to  draw  a  form  of  ecclesias' 


'  Can  Christ  be  the  head  of  a  worldly  goveniment  1 
t  Then  the  college  was  there,  which  is  since  at  New- 
Haven. 


tical  discipline,"  which  should  be  presented 
to  the  Assembly  ibr  their  acceptance,  and 
the  expense  of  those  meetings  was  to  be 
paid  out  of  their  treasury.  This  order  was 
obeyed,  and  a  scheme  of  discipline  was 
drawn  up,  which  was  established  by  law 
the  next  month.  Their  second  article 
says, 

"  That  the  churches  which  are  neigh- 
boring each  to  other,  shall  consociate  for 
nmtually  affording  to  each  other  such  as- 
sistance as  may  be  requisite,  upon  all  occa- 
sions ecclesiastical;"  and  they  formed  two 
kinds  of  judicatures  t'or  that  purpose.  The 
first  are  consociations,  consisting  of  minis- 
ters meeting  in  their  own  persons,  and  the 
churches  by  their  messengers,  of  whom 
each  church  might  send  one  or  two,  though 
the  want  of  them  should  not  invalidate  the 
acts  of  the  council ;  but  none  of  their  acts 
were  valid  without  the  concurrence  of  the 
majority  of  the  pastors  present.  They 
were  to  be  the  standing  council  in  each  cir- 
cuit; though  incases  of  special  difficulty 
they  may  call  the  next  consociation  to  sit 
and  act  with  them.  They  are  to  have  one 
or  more  consociation  in  each  county.  They 
are  to  have  a  new  choice  of  messengers 
and  moderators  once  a  year,  or  oftener ; 
and  the  last  moderator  is  to  call  a  new 
meeting  when  judged  proper.  Their  sen- 
tence is  to  be  final  and  decisive.  Their  oth- 
er judicatures  are  called  associations,  which 
are  meetings  of  ministers  by  themselves  in 
each  circuit  as  often  as  they  think  proper, 
to  hear  and  answer  questions  of  importance, 
to  examine  and  license  condidates  for  the 
ministry,  to  receive  complaints  I'rom  indi- 
viduals or  societies,  and  to  direct  to  the  call- 
ing of  the  council  to  try  the  same,  ii'  they 
think  proper;  to  direct  destitute  churches 
in  calling  and  settling  pastors,  and  to  make 
complaint  to  their  Legislature  against  any 
whom  they  think  negligent  of  their  duty  in 
these  things.  And  each  association  is  to 
choose  one  or  two  delegates,  to  meet  once 
a  year  from  all  parts  of  their  government 
in  a  general  association. 

Their  Iburth  article  says.  '•  that  accord- 
ing to  common  practice  ot"  our  churches, 
nothing  shall  he  deemed  an  act  or  judgment 
of  any  council,  which  hath  not.  a  major  part 
of  the  Elders  present  concurring,  and  such 
a  number  of  the  messengers  present  as  to 
make  the  majority  of  the  council,"  which 
is  a  naked  falsehood  ;  for  this  was  so  far 
from  being  common,  that  such  a  practice 
was  never  known  before  in  New-England. 
If  the  major  vote  of  the  ministers  is  neces- 
sary in  ail  their  acts,  to  what  end  are  any 
lelcgates  sent  Irom  their  churches,  are  they 
not  mere  cyphers? 

Mr.  Hooker  of  Hartford,  one  of  the  best 
ministers  who  ever  came  to  America,  says, 
"  A  particular  congregation  is  the  highest 


136    HIST.  OF     THE     BAPTISTS     IN    NEW-ENGLAND. 


tribunal,  unto  which  the  grieved  party  may- 
appeal  in  the  third  place,  if  private  coun- 
cil, or  the  witness  of  two  have  seemed  lo 
proceed  too  sharply,  and  with  too  much 
ricjor  against  him  ;  before  the  tribunal  of 
the  church,  the  cause  may  easily  be  scan- 
ned and  sentence  executed  according  to 
Christ.  If  ditficuUies  arise  in  the  proceed- 
ing, the  council  of  other  churches  should 
be  sought  to  clear  the  truth  ;  but  the  power 
of  censure  rests  still  in  the  congregation 
where  Christ  placed  it."  And,  speaking 
of  the  acts  of  councils,  he  says,  "  They  set 
down  their  determinations,  assure  truths  in 
their  judgments,  and  so  return  them  to 
the  particular  churches  from  whence  they 
came  ;  and  their  determinations  take  place, 
not  because  they  concluded  so,  but  because 
the  churches  approved  of  what  they  have 
determined,  for  the  churches  sent  them  and 
therefore  are  above  them."* 

Thus  congregational  principles  are,  that 
ministers  have  no  right  in  councils,  but  as 
they  are  sent  by  each  church,  and  that  their 
judgments  are  not  binding  until  the  church 
approves  of  them  ;  but  in  this  new  scheme, 
the  ministers  attend  councils  without  being 
sent  by  their  churches,  and  their  judgments 
are  above  all  their  churches.  And  yet  they 
have  the  face  to  call  this  the  common  prac- 
tice of  their  churches  in  former  times. 

Mr.  John  Woodward  was  then  minister 
of  Norwich,  and  he  got  the  act  of  their  Le- 
gislature, which  approved  of  the  scheme, 
and  read  ofl'  the  first  part  of  it  to  his  con- 
gregation, without  the  clause  which  allowed 
of  a  dissent  from  it ;  but  Richard  Bushnell 
and  Joseph  Backus,  Esquires,  their  repre- 
sentatives, gave  them  that  clause  ;  but  he 
got  a  major  vote  to  adopt  it,  upon  vvliich 
said  representatives,  and  other  fathers  of 
the  town,  withdrew  from  that  tyranny,  and 
held  worship  by  themselves  for  three  months. 
For  this  the  minister  and  his  party  censured 
them  and  then  sent  a  letter  to  their  Legis- 
lature, that  Norwich  had  sent  scandalous 
men  lor  their  representatives,  who  were 
under  church  censure,  and  they  were  expel- 
led the  house.  But  it  was  not  long  beibre 
the  minister  consented  to  call  a  council ;  and 
they  had  council  after  council  for  about  six 
years.  Mr.  Stoddard  was  moderator  of  one 
of  them,  and  the  Governor  also  came  there 
to  try  what  his  influence  would  do.  The 
last  council  met  there,  August  31,  1716,  and 
by  their  advice  he  was  dismissed,  and  he 
quitted  the  ministry  and  went  to  farming, 
for  which  it  is  likely  he  was  better  qualified. 

The  church  in  Norwich  determined  to 
abide  by  their  old  principles,  and  it  was 
well  known,  that  when  their  church  Avas 
constituted  at  Saybrook  in  16G0.  with  the 
approbation  of  other  ministers,  Mr.  James 

*  sjiu-vey  of  Church  Discipline,  Parti,  p.  19, 4. 


Fitch  was  ordamed  their  pastor,  by  the 
laying  on  of  the  hands  of  their  two  deacons, 
as  a  token  that  the  power  of  ordination  is 
in  each  church.  They  came  and  planted 
Norwich  the  same  year,  and  Mr.  Fitch  was 
greatly  esteemed  as  a  minister  of  the  gos- 
pel for  near  fifty  years.  Mr.  Timothy  Ed- 
wards, father  of  the  President,  with  his 
church  in  Windsor,  also  refused  to  receive 
this  new  scheme.  But  many  ministers  in 
the  Massachusetts  were  so  fond  of  it,  that 
they  presented  a  petition  to  their  Legisla- 
ture, in  1715,  that  they  would  call  a  synod 
to  introduce  it;  and  the  council  voted  to 
grant  it,  but  other  branches  did  not  concur. 
Yet  a  law  was  then  made,  to  require  each 
county  court  to  charge  the  grand  jury  to 
prosecute  every  town  or  district  who  neg- 
lected to  settle  or  support  such  ministers  as 
they  called  orthodox ;  if  they  could  not 
bring  them  to  do  it,  the  court  was  to  make 
complaint  to  the  Legislature,  and  they  were 
to  order  such  sums  to  be  assessed  on  delin- 
quent towns  as  they  judged  proper,  and 
the  ministers  were  to  draw  their  salaries 
out  of  the  state  treasury.  But  some  others 
were  of  a  very  different  mind  ;  for  two  min- 
isters wrote  to  Mr.  Wise  and  desired  him 
to  print  a  second  edition  of  his  piece  against 
the  said  proposals,  which  they  said,  "  will 
be  a  testimony  that  all  our  watchmen  were 
not  asleep,  nor  the  camp  of  Christ  surpris- 
ed and  taken  before  they  had  warning." 
This  was  the  language  of  Mr.  Samuel 
Moody  of  York,  and  Mr.  John  White  of 
Gloucester,  men  of  eminent  piety  and  use- 
fulness. Mr.  Wise  comjilied  with  their  re- 
quest. Mr.  Backus  of-  Norwich  had  re- 
quested the  same,  when  he  went  as  far  as 
Boston  and  Ipswich  to  consult  about  their 
affairs,  before  the  Norwich  minister  was 
dismissed.  Dr.  Increase  Mather  also  now 
published  a  book,  in  which  he  said,  "  For 
ministers  to  pretend  to  a  negative  voice  in 
synods,  or  for  councils  to  take  upon  them 
to  determine  what  elders  or  messengers  a 
church  shall  submit  unto,  without  the  choice 
of  the  church  concerned  ;  or  lor  ministers 
to  pretend  to  be  members  of  a  council  with- 
out any  mission  from  their  churches,  nay, 
although  the  church  declares  that  they  will 
not  send  them  ;  is  prelecticaJ,  and  essen- 
tially diflfering  not  only  from  Congregation- 
al, but  from  Presbyterian  principles.  And 
now  that  I  am  going  out  of  the  world,  I 
could  not  die  in  peace,  if  I  did  not  discharge 
my  conscience  in  bearing  witness  against 
such  innovations  and  invasions  on  the  rights 
and  liberties  belonging  to  particular  con- 
gregations of  Christ." 

This  was  the  testimony  of  the  oldest 
minister  then  in  dtis  province,  who  had  been 
twice  to  England,  and  had  been  President 
of  Harvard  College  sixteen  years,  so  that 
his  knowledge  must  have  been  very  exten- 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  I37 


sive,  and  yet  his  testimony  was  little  regard- 
ed by  many.  And  the  declension  of  the 
churches  kept  pace  with  the  corruption  of 
their  ministers  ;  for  Mr.  Stoddard  published 
a  sermon  from  the  twelfth  of  Exodus,  in 
1707,  wherein  he  held  forth,  "  that  as  all 
persons  in  Israel  who  were  circumcised 
were  required  to  eat  the  Passover,  so  all 
baptized  persons,  if  they  were  not  scanda- 
lous ought  to  come  to  the  Lord's  supper." 
And  he  went  so  far  as  to  say,  "  That  a  min- 
ister who  knows  himself  unregenerate  may 
nevertheless  lawfully  administer  baptism 
and  the  Lord's  supper.  Men  who  are  des- 
titute of  saving  grace,  may  preach  the 
gospel,  and  therefore  administer  and  so 
partake  of  the  Lord's  supper.  For  (.says 
he)  the  children  of  God's  people  should  be 
baptized,  who  are  generally  at  that  time  in 
a  natural  condition.  And  the  sacrament  is  a 
converting  ordinance  for  church  members 
only,  and  not  for  other  men."*  Against 
this  doctrine  Mather  published  a  disserta- 
tion in  1708,  wherein  he  brings  the  awful 
case  of  the  man  who  came  in  without 
a  wedding  garment,  and  of  them  who  eat 
and  drink  the  supper  unworthily  ;  to  avoid 
which,  all  are  called  to  examine  themselves 
whether  they  be  in  the  faith ;  also  that  all 
the  churches  to  whom  the  apostles  wrote 
were  called  saints,  and  faithiul  brethren  in 
Christ  Jesus,  and  the  Lord  added  to  the 
church  such  as  should  be  saved  ;  and  much 
more  to  the  same  purpose.  But  as  long  as 
he  held  to  infant-baptism,  Mr.  Stoddard 
was  so  far  from  yielding  to  him,  that  he 
published  a  reply  in  1709,  wherein  ail  his 
arguments  turn  upon  these  points,  "  That 
if  unsanctified  persons  might  lawfully  come 
to  the  Passover,  then  such  may  lawfully 
come  to  the  Lord's  supper ;  and  they  who 
convey  to  their  children  a  right  to  baptism, 
have  a  right  themselves  to  the  Lord's  sup- 
per, provided  they  carry  inofiensively."! 
He  could  plainly  see  that  there  was  no  half 
way  in  the  Jewish  church  ;  and  his  oppo- 
nent could  see  as  plainly  that  fruits  meet 
for  repentance  were  required  in  order  for 
baptism,  even  of  those  who  were  in  Abra- 
ham's covenant.  But  as  tradition  had  taught 
them  both  that  the  Christian  church  was 
built  upon  that  covenant,  neither  of  them 
could  convince  the  other,  tliough  they  were 
two  of  the  most  able  ministers  in  the  land. 
By  these  things  Dr.  Mather  was  brought 
to  treat  the  Baptists  in  quite  another  man- 
ner than  formerly.  Mr.  Ellis  Callender 
Joined  to  their  church  in  Boston  in  1669, 
and  was  a  leading  member  of  it  in  1680, 
when  their  house  was  nailed  up ;  and  he 
became  the  pastor  of  it  in  1708.  On  Au- 
gust 10,  1713,  his  son  Elisha   became  a 


*  .Said  Sermon,  p.  13,  27,  28. 

T  Appeal  to  tlie  learned,  p.  50,  89. 

Vol.  1.— R. 


member  of  it,  after  which  he  went  through 
Harvard  College  in  Cambridge.  Dr.  Ma- 
ther had  appeared  so  friendly  to  the  Bap- 
tists, that  he  and  his  son,  and  Mr.  John 
Webb,  were  called,  and  assisted  in  ordain- 
ing Mr.  Elisha  Callender,  as  pastor  of  the 
Baptist  church  in  Boston,  May  21,  1718. 
Dr.  Increase  Mather,  wrote  a  preface  to  the 
ordination  sermon,  in  which  he  said,  "  It 
was  a  grateful  .surprise  to  me,  when  seve- 
ral brethren  of  the  Antipsedobaptist  persua- 
sion came  to  me,  desiring  that  I  would  give 
them  the  right  hand  of  fellowship  in  or- 
daining one  whom  they  had  chosen  to  be 
their  pastor."  Dr.  Cotton  Mather  preached 
the  ordination  sermon,  in  which  he  spake 
much  against  cruelties  which  had  often 
been  exercised  against  dissenters  by  the 
ruling  powers,  both  in  this  and  other  coun- 
tries, and  then  said,  "  If  the  brethren  in 
whose  house  we  are  now  convened,  met 
with  anything  too  unbrotherly,  they  with 
satisfaction  hear  us  expressing  our  dislike 
of  every  thing  that  looked  like  persecution 
in  the  days  that  have  passed  over  us."* 

Mr.  Ellis  Callender  was  a  good  man  in 
1780,  when  the  house  was  nailed  up,  in 
which  his  son  was  now  ordained  by  the 
help  of  a  minister,  who  then  had  influence 
in  said  event.  He  was  then  very  zealous 
against  those  whom  he  now  gave  fellow- 
ship to ;  and  this  may  afford  a  teaching 
lesson  to  after  ages.  Many  are  earnest  in 
our  days  to  compel  all  to  support  Congre- 
gational worship,  who  are  far  Irom  acting 
with  the  sincerity  that  their  fathers  did. 

From  this  time  the  Baptist  principles 
were  in  more  esteem ;  and  Samuel  Jen- 
nings, Esq.,  a  representative  for  Sandwich, 
was  baptized  by  Mr.  Elisha  Callender, 
June  9,  1718,  and  joined  to  liis  church,  of 
which  he  continued  a  member  until  he  died 
in  1764.  This  did  not  hinder  his  being 
elected  again,  nor  of  his  serving  in  other 
offices  for  his  town.  And  such  a  revival 
came  on  in  Swansea,  in  1718,  as  caused 
the  addition  of  fifty  members  to  the  first 
church  there  in  five  years,  of  which  an  ac- 
count was  sent  to  Mr.  Thomas  Hollis  of 
London,  one  of  the  most  liberal  men  on 
earth.  Dr.  Mather  had  some  acquaintance 
with  him,  when  he  was  in  England  thirty 
years  before  ;  and  now,  hearing  of  these 
transactions,  his  heart  was  wonderfully  en- 
larged towards  our  country.  Soon  after 
Mr.  Callender  was  ordained,  he  and  hi.g 
church  wrote  to  friends  in  London,  and  an 
hundred  and  thirty-five  pounds  were  sent 
from  thence,  to  enable  them  to  repair  their 
meeting-house.  And  in  1720,  Mr.  Hollis 
sent  over  so  much  money  as  to  found  a  pro- 
fessorship of  theology  in  Harvard  College, 
with  a  salary  of  eighty  pounds  a  year  to 


•  Said  Seniioa,  p.  3>!,  39. 


138  HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


the  professor,  and  ten  pounds  per  annvim 
to  ten  scholars  of  good  character,  four  of 
whom  should  be  Baptists,  if  any  such  were 
there.  Also  ten  pounds  a  year  to  the  col- 
lege treasurer,  for  his  trouble,  and  ten 
pounds  more  to  supply  accidental  losses,  or 
to  increase  the  number  of  students.  And 
in  1726,  he  founded  in  that  college  a  pro- 
fessorship of  the  mathematics  and  experi- 
mental philosophy,  with  a  salary  of  eighty 
pounds  a  year  to  the  professor  ;  and  he  sent 
over  an  apparatus  for  the  purpose,  which 
cost  about  one  hundred  and  fitty  pounds 
Bterling,  beside  large  additions  to  the  col- 
lege library.  No  man  had  ever  been  so 
liberal  to  it  before,  as  was  this  Baptist  gen- 
tleman. 


CHAPTER    VIII. 

Freetown  oppressed. — Also  Tiverton  and 
Dartmouth. —  They  ^ot  relief  from  Eng- 
land.— Increase  Mather  died. — His  son 
tries  for  more  poiper ;  hut  is  checked 
from  England.—  He  dies. — Pharnah  im  i- 
tated. — Many  are  imprisoned. — Religion 
revived — Comer  converted. — He  is  ser- 
viceable in  many  places. — He  and  oth  ers 
die. —  Congregational  churches  at  New- 
port and  Providence. — A  great  work  at 
Northampton. — Several  Baptist  churches 
formed. 

EauAL  liberty  was  then  enjoyed  in  Bos- 
ton, while  other  towns  were  oppressed.     In 

1718,  a  law  was  made  to  compel  all  the 
country  to  assist  in  building  or  repairing 
Congregational   meeting-houses;    and    in 

1719,  another  attempt  was  made  to  force 
Swansea  to  receive  and  support  one  of  their 
ministers,  when  they  had  two  Baptist 
churches  and  three  ministers  then  in  town, 
and  no  other  religious  society  therein. 
Freetown,  on  the  east  side  of  Swansea, 
called  Mr.  Thomas  Craghead,  a  minister 
from  Ireland,  to  be  their  pastor,  September 
9,  1717,  and  he  accepted  of  their  call ;  but 
instead  of  an  amicable  agreement  with 
them  about  his  support,  he  went  to  the 
court  at  Bristol  in  January,  1718,  and  pro- 
cured an  order  from  thence  to  compel  Free- 
town to  pay  him  a  salary  of  sixty-five 
pounds  a  year,  to  begin  from  the  day  he 
was  chosen  their  minister.  And  for  refu- 
sing to  pay  it,  about  fourteen  of  the  inhabi- 
tants were  imprisoned  at  Bristol,  one  of 
whom  was  a  member  of  a  Baptist  church 
in  Newport.  These  things  produced  much 
trouble  in  courts  for  two  or  three  years, 
till  the  minister  was  forced  to  leave  the 
the  town,  and  the  broils  therein  lasted  for 
Bcveral  generations. 

Tiverton  and  Dartmouth  were  the  only 


remaining  towns  in  the  province  which  had 
not  received  any  Congregational  ministers. 
Therefore  a  complaint  against  them  was 
made  to  their  Legislature  in  May,  1722, 
and  they  voted  a  salary  for  such  ministers, 
to  be  assessed  upon  all  the  inhabitants  of 
said  towns,  which  the  ministers  were  to 
draw  out  of  the  state  treasury.  But  their 
Assessors  sent  and  obtained  an  account  of 
how  much  was  added  to  their  tax  on  that 
account,  and  then  left  it  out  of  their  assess- 
ment. For  this,  two  Assessors  of  each 
town  were  seized  in  May,  1723,  and  were 
imprisoned  at  Bristol,  until  they  sent  to 
England,  and  got  that  act  disannulled  by 
the  king  and  council.  One  of  those  suffer- 
ers was  Philip  Tabor,  pastor  of  the  Baptist 
church  on  the  borders  of  Tiverton  and 
Dartmouth.'  But  before  the  order  for  their 
release  arrived,  two  more  Assessors  o^ 
Dartmouth  were  put  in  prison,  for  not  as- 
sessing a  like  tax  imposed  for  1723  ;  though 
upon  the  arrival  of  that  order,  they  were 
released  by  an  act  of  the  Legislature  here. 
Yet  the  ministers  were  so  far  from  yielding 
to  these  things,  that  they  psesented  a  peti- 
tion to  their  Legislators,  in  May,  1725,* 
that  they  would  call  a  synod,  to  give  their 
advice  about  what  were  the  evils  which 
caused  the  judgments  of  Heaven  upon  the 
country,  and  what  were  the  evangelical 
means  which  should  be  used  to  remove  the 
same,  signed  by  Cotton  Mather,  in  the  name 
of  the  ministers  assembled  in  their  general 
convention.  But  the  consideration  of  this 
petition  was  put  off  to  the  next  meeting  of 
their  Legislature. 

Episcopalians  sent  an  account  of  it  to 
England,  and  a  sharp  reprimand  was  sent 
from  the  British  court  to  Lieutenant  Gov- 
ernor Dummer,  for  giving  any  countenance 
thereto,  as  being  an  invasion  of  the  king's 
prerogative,  who  only  could  lawfully  call 
synods ;  and  a  command  to  cause  such  a 
meeting  to  cease,  if  it  was  convened,  and 
to  cause  the  chief  actors  therein  to  be  pun- 
ished if  they  did  not  immediately  disperse. 
Before  this,  Dr.  Increase  Mather  died,  Au- 
gust 23,  1723,  in  the  eighty-fifth  year  of  his 
age,  having  been  a  preacher  of  the  gospel 
sixty-five  years.  We  have  before  seen  how 
he  testified  against  the  power  which  minis- 
ters had  assumed  over  the  churches ;  but 
his  son  was  so  fond  of  it,  that  when  Gov- 
ernor Saltonstall  died  in  1724,  he  preached 
a  funeral  sermon  for  him  at  Boston,  and  got 
it  printed  at  New-London.  And  he  pub- 
lished a  book  in  1726,  in  which  he  expressed 
his  resentment  against  Mr.  Wise  for  writ- 
ing against  the  proposals  of  1705.  Having 
mentioned  that  tour  synods  had  been  called 
by  authority  in  the  Massachusetts,  he  says, 
'■  The   synods  of  New-England  know  no 


Katchinson,  vol.  2,  p.  322. 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.     139 


weapons,  but  wliat  are  purely  spiritual. 
They  have  no  secular  arm  to  enforce  any 
■canons  ;  they  ask  none  ;  they  want  none. 
And  they  cannot  believe,  that  any  protest- 
ant  secular  arm  would,  upon  due  informa- 
tion, any  more  forbid  their  meetings,  than 
they  would  any  of  the  religious  assemblies 
upheld  in  the  country."*  Yet  many  were 
banished  upon  the  result  of  the  synod  of 
1637,  and  the  Baptist  meeting-house  in  Bos- 
ton was  nailed  up,  after  the  synod  of  1679. 
Yea,  and  he  was  now  earnest  to  have  Con- 
gregational ministers  sup])orted  by  taxes 
imposed  "  in  the  king's  name."  He  ap- 
proved of  the  practice  of  some  towns,  who 
involved  the  salary  for  ministers  in  a  gene- 
ral town  tax  ;t  and  there  never  was  any 
law  made  here  to  exempt  the  Baptists  from 
taxes  to  Congregational  ministers,  until 
after  Dr.  Mather  died,  February  13,  1728, 
aged  sixty-five. 

But  in  May  following,  an  act  was  made 
to  exempt  the  persons  of  Baptists  and  Qua- 
kers from  such  taxes,  if  they  lived  within 
five  miles  of  their  respective  meetings,  and 
usually  attended  worship  there  on  Lord's 
days  ;  of  which  they  must  give  an  account 
to  their  county  courts  in  June  annually, 
upon  oath  or  affirmation,  after  which  the 
clerk  of  each  court  was  to  give  a  list  of  their 
names  to  the  Assessors  of  each  town  or 
precinct.  In  this,  arbitrary  power  was  car- 
ried beyond  what  it  was  in  Egypt ;  for 
Pharaoh  said.  "  Go  ye,  serve  the  Lord  ; 
only  let  your  flocks  and  herds  be  stayed." 
Let  their  polls  be  exempted,  but  their  es- 
tates and  faculties  taxed,  said  the  Massa- 
chusetts. Herein  they  imitated  him ;  but 
they  went  beyond  him  in  two  other  points; 
for  Pharaoh  said,  "  Go  not  very  far  away  ;" 
hut  these  allowed  only  five  miles,  though 
many  of  their  parishoners  must  go  much 
farther  than  that  to  meeting,  even  to  this 
day ;  neither  did  Pharaoh  require  a  list  of 
the  people  on  oalh,  as  these  did. 

Yet  this  small  favor  was  denied  to  dis- 
senters in  Rehoboth  for  this  year  ;  and  for 
refusing  to  pay  a  tax  to  Congregational 
ministers  there,  twenty-eight  Baptists,  two 
Quakers,  and  two  Episcopalians,  were  seiz- 
ed and  imprisoned  at  Bristol,  in  March. 
1729.  Though  Governor  Burnet  and  his 
council  gave  their  opinion  in  favor  ol"  these 
people,  yet  they  were  confined  in  prison  till 
they  or  their  friends  paid  the  money.  In 
the  fall  after,  an  act  was  passed  to  exempt 
their  estates  as  well  as  their  persons,  yet 
still  under  five-mile  limitations. 

But  we  will  gladly  turn  to  more  agreea- 
ble things  ;  for  although  the  majority  of 
Congregational  ministers  were  very  cor- 
rupt, yet  some  of  them  were  faithful  and 

'  An  account  of  the  discipline  in  the  churches  of  New 
Englan.i,  p.  172.  173,  184. 
t  Ibid,  r- 21,22. 


successful.  In  the  beginning  of  1705,  such 
a  revival  of  religion  was  granted  at  Taun- 
ton, in  the  county  of  Bristol,  under  the  min- 
istry of  Mr.  Samuel  Danforth,  as  turned 
the  minds  of  most  of  the  inhabitants,  from 
vain  company  and  many  immoralities,  to  an 
earnest  attention  to  religion,  and  tlie  great 
concerns  of  the  soul  and  eternity  ;  and  they 
had  something  of  the  same  nature  at  this 
time  in  Boston.*  In  1721.  the  Spirit  of 
God  was  so  remarkably  poured  out  upon 
the  inhabitants  of  Windham  in  Connecti- 
cut, under  the  ministry  of  Mr.  Samuel 
Whiting,  and  such  a  great  change  was 
made,  that  four-score  persons  were  added 
to  their  communion  in  about  half  a  year, 
for  which  they  kept  a  day  of  public  thanks- 
giving.f  One  curious  event  happened 
there,  which  I  will  mention.  The  word 
preached  was  such  a  looking-glass  to  one 
man,  that  he  seriously  went  to  Mr.  Whit- 
ing, and  told  him  he  was  very  sorry  that  so 
good  a  minister  as  he  was  should  so  gross- 
ly transgress  the  divine  rule,  as  to  tell  him 
his  faults  before  the  whole  congregation, 
instead  of  coming  to  deal  with  him  private- 
ly. The  minister  smiled,  and  said  he  was 
glad  that  truth  had  found  him  out,  for  he 
had  no  particular  thought  of  him  in  his 
sermon. 

Norwich,  ten  miles  from  Windham,  en- 
joyed much  of  the  like  blessing  the  same 
year,  from  whence  my  pious  mother  dated 
her  conversion.  Boston  shared  something 
of  the  same,  when  God  in  judgment  re- 
membered mercy  for  many  ;  for  the  small- 
pox came  into  the  town  in  April,  1721,  and 
prevailed  through  the  year.  It  appeared 
to  have  happy  effects  npon  many  minds, 
while  it  carried  a  large  number  into  eterni 
ty.  One  instance  of  conversion  there  I 
shall  mention.  John  Comer  was  born  in 
Boston,  August  1,  1704,  and  sat  under  the 
ministy  of  Dr.  Mathers.  He  was  put  out 
to  learn  a  trade  ;  but  he  had  such  a  desire 
for  learning,  that  by  the  influence  of  Dr. 
Increase  Mather,  he  was  taken  from  it,  and 
put  to  school  in  December,  1720.  He  had 
serious  concern  about  his  soul  from  time  to 
time,  until  he  had  caught  that  distemper ; 
and  he  says,  "  Nothing  but  the  ghostly 
countenance  of  death,  unprepared  for,  was 
before  me,  and  no  sight  of  a  reconciled 
God,  nor  any  sense  of  the  application  of 
the  soul-cleansing  blood  of  Christ  to  my 
distressed  soul.  I  remained  in  extreme 
terror,  until  November  22,  1721.  All  the 
interval  of  time  I  spent  in  looking  over  the 
affairs  of  my  soul  ;  and  on  that  day  I  was 
taken  sick.  As  soon  as  it  was  told  me  that 
the  distemper  appeared,  all  my  fears  entire- 
ly vanislied,  and  a  beam  of  comfort  darted 
into  my  soul,  and  with  it  satisfaction  from 


•  Christian  History,  Vol.  i.  p.  108— 112- 
t  Ib.fi,  p.  130—134. 


140    HIST.  OF    THE    BAPTISTS    IN    NE  W-ENGL  ANP. 


those  words,  '  Thou  shalt  not  die,  but  live 
and  declare  the  worlds  of  the  Lord.'  Yea, 
BO  great  was  my  satisfaction,  that  immedi- 
ately I  replied,  to  my  aunt  who  told  me, 
then  I  know  I  shall  not  die  now ;  but  gave 
no  reason  why  I  said  so." 

He  recovered,  and  pursued  his  learning 
at  Cambridge,  where  he  joined  to  a  Con- 
gregational church  in  February,  1723. 
Ephraim  Crafts,  his  intimate  friend,  had 
joined  to  the  Baptist  church  in  Boston  just 
"before.  This,  Coiner  thought  to  be  a  very 
wrong  action,  and  took  the  tlrst  opportunity 
he  had  to  try  to  convince  him  of  it ;  but 
after  considerable  debate,  Comer  was  pre- 
vailed with  to  take  Stennett  upon  Bajitism, 
the  reading  of  which  gave  a  great  turn  to 
his  mind.  However  he  conckided  to  be 
silent  about  it ;  and  as  education  was  cheap- 
est at  New-Haven,  he  went  and  entered 
the  College  there  in  September,  1723,  and 
continued  a  member  of  it  until  October, 
1724;  when  infirmity  of  body  caused  his 
return  to  Boston  by  water ;  and  a  terrible 
storm  at  sea,  with  the  death  of  a  dear  friend 
just  as  he  arrived,  brought  eternity  so  di- 
rectly before  him,  as  to  spoil  his  plausible 
excuses  for  the  neglect  of  baptism.  He  in- 
forms us,  that  those  words  of  Christ,  "  Who- 
soever shall  be  ashamed  of  me,  and  of  my 
words,  in  this  adulterous  and  sinful  genera- 
tion, of  him  also  shall  the  Son  of  man  be 
ashamed,  when  he  cometh  in  the  glory  of 
his  Father  with  the  holy  angels,"  had  such 
an  influence  upon  him,  that,  alter  proper 
labors  with  those  he  was  previously  con- 
nected with,  he  was  baptized,  and  joined  to 
the  Baptist  church  in  Boston,  January  31, 
1725,  and  concluded  to  pursue  his  studies 
in  a  private  way.  In  May  following,  he 
went  to  keep  a  school  in  Swansea,  and  was 
soon  called  to  preach  the  gospel  in  the  first 
church  there ;  and  on  May  19,  1726,  he 
was  ordained  a  pastor  of  the  first  church  in 
Newport,  colleague  with  elder  Peckum. 

Mr.  Peckum  had  been  pastor  of  that 
church  sixteen  years,  but  his  gifts  were 
small,  and  he  had  but  seventeen  members 
in  his  church  ;  though  such  a  blessing  was 
granted  on  the  ministry  of  Mr.  Comer,  that 
thirty-four  were  added  to  them  in  three 
years.  They  had  no  public  singing,  until 
he,  with  a  blessing  introduced  it ;  neither 
had  they  any  church  records,  before  he  got 
a  book,  and  collected  into  it  the  best  ac- 
counts that  he  could  get  of  iheir  former  af- 
fairs. 

As  it  has  been  a  common  thing  in  all 
ages  when  men  have  declined  from  the 
power  of  religion,  to  fix  upon  some  exter- 
nal practice  to  supply  the  want  oi"  it ;  so 
this  was  now  evident  among  the  Baptists 
in  these  parts,  and  upon  every  disputable 
point  too.  For  in  the  law  of  Moses,  a  great 
variety  of  washings  or  bathings  were  re- 


quired, and  also  the  laying  on  of  hands 
upon  the  head  of  their  sacrifices,  as  a  token 
of  their  sins  being  laid  thereon;  and  thia 
evidently  pointed  to  laying  our  sins  upon 
Christ,  who  bare  our  sins  in  his  own  body 
on  the  tree.  And  those  Avashings  were  a 
clear  type  of  regeneration,  which  God  sheds 
on  us  abundantly  through  Christ  Jesus  our 
Saviour.  All  must  allow  these  to  be  ibun- 
dation  points.  And  tlie  same  word  that  is 
rendered  baptism  in  the  sixth  chapter  to  the 
Hebrews,  is  rendered  washings  in  the  ninth; 
and  divers  washings,  and  carnal  ordinances 
there,  refer  most  certainly  to  Jewish  cere- 
monies. But  the  doctrine  which  was  held 
tbrlh  in  those  washings,  and  laying  on  of 
hands,  was  evidently  the  doctrine  of  the 
renewing  of  the  Holy  Ghost,  and  our  ac- 
ceptance with  God  by  having  our  sins  laid 
upon  Christ,  who  made  atonement  for  them. 

But  receiving  it  as  a  foundation  principle 
in  Ciiristianify,  that  every  believer  must 
pass  imder  laying  on  of  hands  after  bap- 
tism, in  order  to  be  received  into  church 
communion,  caused  a  separation  among  the 
Baptists  in  Newport  and  Providence  in 
1652,  which  still  continued  in  Newport. 
And  as  Mr.  Comer  thought  that  separation 
to  be  wrong,  and  yet  that  laying  on  of  hands 
after  baptism  was  warrantable,  he  preach- 
ed it  up  in  that  way,  on  November  17,  1728, 
without  first  acquainting  his  church  with  his 
being  of  this  mind.  Therefore  two  of  the 
most  powerful  members,  who  disliked  his 
searching  preaching,  took  this  as  a  handle 
to  crowd  him  out  of  their  church.  This 
was  a  sore  trial  to  him,  but  they  prevailed 
to  have  him  dismissed  in  January,  1729, 
and  he  then  passed  under  hands,  and  was 
received  into  the  second  church  in  New- 
port, where  he  preached  one  half  of  the 
Lord's  days  with  elder  Daniel  Wightman 
for  two  years.  A  revival  of  religion  began 
in  that  church  a  little  before,  and  forty 
members  were  added  to  it  in  those  two 
years,  at  the  close  of  which  they  had  one 
hundred  and  fifty  members,  being  the  larg- 
est church  in  the  colony.  Governor  Jenka 
then  lived  in  Newport,  and  communed  with 
thai  church,  who  supported  Comer  liberally. 
In  March,  1731,  he  went  a  journey  into 
New-Jersey,  and  as  far  as  Philadelphia, 
and  was  greatly  pleased  with  the  faith  and 
order  of  the  Baptist  churches  in  those  parts. 

Upon  his  return,  receiving  an  invitation 
from  Rehoboth,  he  was  dismissed  from 
Newport,  and  removed  to  Rehoboth  in  Au- 
gust, where  a  church  was  formed,  and  he 
was  installed  their  pastor,  January  26,  1732. 
In  the  mean  time,  Mr.  John  Callender  from 
Boston  was  ordained  in  the  first  church  in 
Newport,  a  colleague  with  elder  Peckum, 
October  13,  1731.  Also  Mr.  Nicholas 
F.yres,  who  came  from  England  to  New- 
York,  was  called  to  Newport,  and  was  set- 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  I41 


tied  as  a  colleague  with  elder  Wightman 
the  same  month. 

Mr.  Elisha  Callender  of  Boston  had  been 
sent  for  to  Springfield,  where  he  baptized 
seven  persons  in  July,  1727,  and  Mr.  Co- 
mer visited  them  in  October  following,  and 
was  there  when  the  great  earthquake  came 
on  in  the  evening  of  the  29th  of  that  month. 
After  he  was  settled  in  Rehoboth,  he  visited 
the  people  in  Sutton  and  Leicester,  in  June, 

1732,  and  baptized  eight  persons  in  those 
two  towns,  one  of  whom  was  Daniel  Denny, 
Esq.,  who  came  from  England.  The  No- 
vember following  he  baptized  fifteen  at 
home,  in  one  day;  and  before  ihe  close  of 

1733,  his  church'  had  increased  to  ninety- 
five  members,  besides  many  seals  of  his 
ministry  who  joined  to  other  churches.  He 
was  a  small  man,  but  of  sprightly  powers 
both  of  body  and  mind,  and  did  much 
towards  the  revival  of  doctrinal  and  practical 
religion  among  the  Baptists  ;  and  collected 
many  papers,  and  wrote  many  things  that 
have  been  very  serviceable  in  our  history. 
But  his  constant  labors  and  exertions  in  this 
noble  cause,  wasted  his  vital  strength,  and 
he  fell  into  a  consumption,  of  which  he  died 
in  Rehoboth,  May  23,  1734,  before  he  was 
thirty  years  old.  Elder  Ephraim  Whea- 
ton,  pastor  of  the  first  church  in  Swansea, 
died  the  26th  of  April  before,  aged  seventy- 
five,  having  two  hundred  members  in  his 
church.  These  things  I  have  carefully  col- 
lected from  various  records  and  writings. 

On  September  16,  1735,  a  Baptist  church 
was  formed  in  Sutton,  and  September  28, 
1737,  Benjamin  Marsh  and  Thomas  Green 
were  ordained  their  joint  pastors.  But  on 
September  28, 1738,  by  mutual  agreement, 
the  brethren  at  Leicester  became  a  church 
by  themselves,  and  Green  their  pastor.  On 
November  4,  1736,  a  Baptist  church  was 
gathered  in  Brimfield ;  and  on  November 
4,  1741,  Ebenezer  Moultan  was  ordained 
their  pastor.  March  24,  1738,  a  century 
after  the  deed  of  Rhode  Island  was  obtain- 
ed of  the  Narraganset  Indians,  Mr.  John 
Callender  delivered  a  sermon  at  Newport, 
which  he  published  with  enlargements,  con- 
taining the  best  history  of  the  colony  then 
extant.  But  his  uncle  at  Boston  was  ta- 
ken away  by  death  the  last  day  of  that 
month  ;  and  he  finished  his  course  in  the 
happy  manner  following  :  March  21,  he 
said,  "  When  I  look  on  one  hand  I  see  noth- 
ing but  sin,  guilt  and  discouragement ;  but 
when  I  look  on  the  other,  I  see  my  glorious 
Saviour,  and  the  merits  of  his  precious  blood 
which  clcanseth  from  all  sin.  I  cannot  say 
I  have  such  transports  of  joy  as  some  have 
had,  but  through  grace  1  can  say  I  liave 
gotten  the  victory  over  death  and  the 
grave."  Being  asked  what  word  of  advice 
he  had  for  his  church,  he  earnestly  replied, 
"Away  with  lukewarmness !   Away  with 


such  remissness  in  attending  the  house  of 
prayer,  which  has  been  a  discouragement 
to  me,  and  I  have  been  faulty  myself"  The 
Boston  Evening  Post  of  April  3,  says : 
"  Friday  morning  last,  after  a  lingering 
sickness,  deceased  the  Reverend  Mr.  Elisha 
Callender,  minister  of  the  Baptist  church  in 
this  town;  a  gentleman  universally  belov- 
ed by  people  of  all  persuasions,  for  his  char- 
itable and  catholic  way  of  thinking.  His 
life  was  unspotted,  and  his  conversation  al- 
ways affable,  religious,  and  truly  manly. 
During  his  long  illness  he  was  remarkably 
patient,  and  in  his  last  hours  (like  the  blessed 
above)  pacific  and  entirely  serene  ;  his  sen- 
ses good  to  the  last,  /shall,  said  he,  sleep 
in  Jesus,  and  that  moment  expired." 

Mr.  Comer  gives  us  an  account  of  the 
first  planting  of  the  Congregational  church- 
es in  Rhode  Island  coloriy.  Mr.  Nathaniel 
Clap  from  Dorchester  began  to  preach  in 
Newport  in  1695,  and  continued  his  labors 
there,  under  many  discouragements,  until 
a  church  was  formed,  and  he  was  ordained 
their  pastor,  November  3,  1720.  But  in 
1727,  one  Mr.  John  Adams,  a  young  minis- 
ter, came  and  preached  there  ;  and  because 
Mr.  Clap  would  not  consent  to  have  him 
setded  as  his  colleage,  a  party  council  from 
the  Massachusetts  divided  the  church,  and 
Adams  was  ordained  over  a  majority  of  the 
church,  April  11,  1728;  and  Mr.  Clap  was 
shutout  of  his  meeting-house,  and  his  peo- 
ple built  another  for  him.  But  in  about  two 
years,  Adam's  people  dismissed  him  with- 
out a  recommendation.  Congregational 
ministers  also  took  much  pains  to  introduce 
their  worship  into  Providence;  to  promote 
which,  an  association  of  ministers  in  and 
near  Boston,  wrote  to  Governor  Jenks,  and 
other  men  of  note  in  that  town,  October  27, 
1721,  and  said  :  "  With  what  peace  and 
love  societies  of  different  modes  of  worship 
have  generally  entertained  one  another  in 
your  government,  we  cannot  think  of  it 
without  admiration  ;  and  we  suppose,  un- 
der God.  it  is  owing  to  the  choice  liberty 
granted  to  Protestants  of  all  persuasions, 
in  the  royal  charter  graciously  given  you  ; 
and  to  the  wise  and  prudent  conduct  of  the 
gentlemen  that  have  been  Governors  and 
Justices  in  your  colony."  And  so  went  on 
to  desire  them  to  countenance  and  encour- 
age the  preaching  of  their  ministers  among 
them.  The  town  of  Providence  wrote  an 
answer  to  them,  February  23,  1722,  signed 
by  Jonathan  Sprague,  wherein  they  say : 
"  This  happiness  principally  consists  in 
their  not  allowing  societies  any  superiority 
one  over  another ;  but  each  society  sup- 
ports their  own  ministry,  of  their  own  free 
will,  and  not  by  constraint  or  force,  u])on 
any  man's  person  or  estate  ;  and  flu's  great- 
ly adds  to  our  peace  and  tranquility.  Ihit 
the  contrary,  that  takes  any  man's  estate  by 


342    HIST.  OF    THE    BAPTISTS    IN    NEW- ENGLAND. 


force,  to  maintain  their  own  or  any  other 
ministry,  it  serves  for  nothing  but  to  pro- 
voke to  wrath,  envy  and  strife."  And  they 
•went  on  to  mention  how  such  things  were 
continued  in  their  government. 

An  anonymous  reply  to  this  was  publish- 
ed the  fall  alter,  which  contained  a  mean 
reflection  against  Sprague's  character, 
without  any  thing  that  could  vindicate  their 
own  conduct.  In  January,  1723,  Sprague 
wrote  a  brief  vindication  of  his  character, 
and  then  said,  "  Why  do  you  strive  to  per- 
suade the  rising  generation,  that  you  nev- 
er persecuted  nor  hurt  the  Baptist?  Did 
you  not  barbarously  scourge  Mr.  Obadiah 
Holmes,  and  imprison  John  Hazel  of  Reho- 
both,  who  died  and  came  not  home?  And 
did  you  not  barbarously  scourge  Mr.  Baker, 
in  Cambridge,  the  chief  mate  of  a  London 
ship  ?  Where  also  you  imprisoned  Mr 
Thomas  Gould,  John  Russell,  Benjamin 
Sweetser,  and  many  others,  and  fined  them 
fifty  pounds  a  man.  And  did  you  not  take 
away  a  part  of  said  Sweetser's  land  to  pay 
his  fine,  and  conveyed  it  to  Solomon  Phips, 
the  Deputy-governor  Danforth's  son-in-law, 
who  after  by  the  hand  of  God  ran  distract- 
ed, dying  suddenly,  saying  he  was  bewitch- 
ed ?  And  did  you  not  nail  up  the  Baptist 
meeting-house  doors,  and  fine  Mr.  John 
Miles,  Mr.  James  Brown,  and  Mr.  Nicho- 
las Tanner?  Surely  I  can  fill  sheets  of 
paper  with  the  sufferings  of  the  Baptists,  as 
well  as  others,  within  your  precincts  ;  but 
what  I  have  mentioned  shall  suffice  for  the 
present."  Mr.  Sprague  was  a  minister  for 
many  years  to  a  Baptist  society,  in  the  east 
part  of  Smithfield,  then  a  part  of  Provi- 
dence, where  he  died  in  January,  1741, 
aged  ninety-three.  Mr.  Comer  knew  him, 
and  speaks  of  him  as  a  very  judicious  and 
pious  man. 

A  Congregational  church  was  constitut- 
ed in  Providence,  and  Mr.  Josiah  Cotton 
was  ordained  their  pastor,  October  23,  1728 
The  year  before  on  October  29,  1729,  about 
ten  in  the  evening,  came  on  the  greatest 
earthquake  that  had  then  been  known  in 
this  country,  and  great  numbers  were  awak 
ened  thereby,  in  all  parts  of  the  land,  many 
of  whom  appeared  to  be  truly  turned  to 
God,  though  others  soon  forgot  their  dan 
ger.  But  irreater  things  are  before  us,  as 
to  real  reformation,  and  one  instrument  of 
it  deserves  particular  notice  ;  namely.  Mr. 
Jonatlian  Edwards,  who  was  born  at  Wind- 
sor in  Connecticut,  October  5,  1703  ;  was 
educated  at  Yale  college,  and  began  to 
preach  the  gospel  in  1722,  and  was  ordain- 
ed at  Northampton,  colleague  with  his 
grand-father  Stoddard,  February  15,  1727. 
Mr.  Stoddard  died  February  11,  1729,  after 
having  preached  there  about  si.xty  years 
He  ])reached  the  clear  doctrines  of  grace, 
and  had  great  success  in  his  ministry,  not 


withstanding  his  opinion  about  terms  of 
communion  and  church  government,  before 
described. 

It  was  a  low  time  among  them  for  sever- 
al years,  until  a  revival  of  religion  began 
in  Northampton,  in  1733,  and  it  arose  so 
high  in  the  spring  of  1735,  that  Mr.  Ed- 
wards entertained  hopes  that  about  thirty 
were  converted  in  a  week,  for  six  weeks  to- 
gether ;  so  that  scarce  a  grown  person  in 
the  place  remained  unafi'ecfed,  and  many 
children  were  effectually  called.  The  same 
work  was  powerful  in  about  twelve  adja- 
cent towns  in  the  county  of  Hampshire,  and 
they  had  something  of  it  in  various  parts  of 
Connecticut.  Mr.  Edwards  wrote  a  narra- 
tive of  this  great  work,  in  1736,  which  was 
printed  in  England  as  well  as  America,  and 
caused  great  joy  to  many  ;  though  it  was 
but  as  a  dropping  before  a  plentiful  show- 
er, as  will  appear  in  the  next  chapter. 


CHAPTER   IX. 

The  low  state  of  religion  in  our  land.  But 
a  glorious  revival  teas  now  granted  ;  and 
it  spread  far.  Yet  laws  were  made 
against  it  in  Connecticut^  and  writings 
against  it  in  the  Massachusetts,  though 
inconsistent.  Ministers  are  punished  by 
the  General  Court  of  Connecticut.  Some 
inake  retractions.  But  President  Ed- 
wards condemns  opposers. 

The  first  fathers  of  New-England  held, 
that  each  believer  stands  in  the  same  rela- 
tion to  his  children  as  Abraham  did  to  his, 
in  the  covenant  of  circumcision  ;  and  there- 
fore that  each  believer  had  a  right  to  bring 
his  children  to  baptism,  which  no  others 
had.  But  forty  years  after,  a  door  was 
opened  for  those  who  had  been  baptized  in 
infancy,  and  were  not  scandalous,  to  bring 
their  infants  to  baptism,  though  none  were 
to  come  to  the  ordinance  of  the  supper  with- 
out a  profession  of  saving  grace.  Yet  in 
forty  years  more,  an  open  plea  was  pub- 
lished, before  described,  for  all  baptized 
persons,  who  were  not  openly  scandalous, 
to  come  to  the  Lord's  supper,  as  well  as  to 
bring  their  children  to  baptism.  And  in  a 
third  forty  years,  these  things  had  turned 
the  world  into  the  church,  and  the  church 
into  the  world  in  such  a  manner,  as  to  leave 
very  little  difference  between  them.  But 
as  it  is  said  of  false  teachers,  "  They  are  of 
the  world,  therefore  speak  they  of  the  world, 
and  the  world  heareth  them,"  so  it  was  gen- 
erally in  our  land.  1  John,  iv.  5.  And  in 
England  the  declension  had  gone  so  far 
that  in  1736,  Bishop  Butler  said :  "  It  is 
come  I  know  not  how,  to  be  taken  for  grant- 
ed, by  many  persons,  that  Christianity  is 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  143 


not  so  much  as  a  subject  of  inquiry:  but 
that  it  is  now  at  length  discovered  to  be  fic- 
titious ;  and  accordingly  they  treat  it  as  if 
in  the  present  age  this  were  an  agreed 
point  among  all  people  of  discernment,  and 
nothing  remained  but  to  set  it  up  as  a  prin- 
cipal subject  of  mirth  and  ridicule,  as  it 
were  by  way  of  reprisals,  for  its  having 
so  long  interrupted  the  pleasures  of  the 
world."* 

But  when  the  enemy  was  thus  coming  in 
like  a  flood,  the  Spirit  of  the  Lord  lifted  up 
astandard  against  him.  Mr.  George  White- 
field,  who  was  born  in  the  city  of  Glouces- 
ter, December  16,  1714,  converted  while  in 
the  university  of  Oxford  in  1733,  and  or- 
dained in  1736,  was  wonderfully  furnished 
with  grace  and  gifts,  to  proclaim  doctrinal 
and  practical  Christianity  through  the  Brit- 
ish empire.  He  sailed  from  England  in  De 
cember,  1737.  He  embarked  again  for 
America  in  August,  1739,  and  travelled  and 
labored  with  great  success,  as  far  north- 
ward as  New- York.  He  returned  back  to 
Georgia,  from  whence  he  went  to  South 
Carolina,  and  sailed  from  thence  to  x\evv' 
England,  where  he  had  been  earnestly  in- 
vited, and  landed  at  Newport,  September 
14,  1740,  and  preached  there  three  days 
from  whence  he  came  to  Boston  the  ISth. 
After  preaching  there  and  near  it  many 
days,  he  went  as  far  eastward  as  Old  York, 
to  see  our  excellent  Moody  ;  and  then  he 
returned  and  preached  at  Boston  till  Octo- 
ber 12,  aAer  which  he  went  up  westward 
to  Northampton,  to  see  Mr.  Edwards,  and 
roused  the  people  there  ;  he  then  turned 
down  by  Hartford  and  New-Haven,  and 
away  to  New- York,  through  New-Jersey 
and  Philadelphia,  and  embarked  from  Del- 
aware Bay,  December  1,  1740.  And  he 
then  said :  "  O  my  soul,  look  back  with 
gratitude  on  what  the  Lord  hath  done  for 
thee  in  this  excursion.  1  think  it  is  the  sev- 
enty-fifth day  since  I  arrived  at  Rhode  Is- 
land. My  body  was  then  weak,  but  the 
Lord  has  much  renewed  its  strength.  I 
have  been  enabled  to  preach,  I  think,  one 
hundred  and  seventy-five  times  in  pubhc, 
besides  exhorting  frequently  in  private.  I 
have  travelled  upwards  of  eight  hundred 
miles,  and  gotten  upwards  of  seven  hundred 
pounds  sterling,  in  goods,  provisions  and 
money,  for  the  Georgian  orphans.  Never 
did  God  vouchsafe  me  greater  comforts. 
Never  did  I  see  such  a  continuance  of  the 
divine  presence  in  the  congregations  to 
whom  I  have  preached."! 

When  he  went  through  New-Jersey,  he 
prevailed  with  Mr.  Gilbert  Tennant  to  take 
a  tour  into  this  field,  which  was  white  al- 
ready unto  the  harvest ;  and  he  came  to 
Boston  in  December,  and  labored  in  these 


•  Preface  to  his  Analogy 

r  Coliection  of  bis  JouruaJ.  p.  437, 


parts  till  March,  when  he  came  round  by 
Plymouth,  Middleborough,  Bridgewater, 
Taunton,  Newport  and  Providence,  and  he 
returned  home  through  Connecticut.  Both 
ot  them  in  their  preaching,  laid  open  the 
dreadful  danger  of  nypocricy,  as  well  as 
profaneness,  and  spake  as  plainly  against 
unconverted  ministers  and  professors,  as 
any  other  sort  of  sinners,  and  the  effects 
were  exceeding  great  and  happy. 

Some  indeed  tried  to  persuade  the  world 
that  the  change  then  made  in  the  land,  was 
chiefly  owing  to  the  mechanical  influence  of 
their  terrible  words,  gestures,  and  moving 
ways  of  address.  But  Mr.  Prince  says, 
^'  As  to  Mr.  Whitefield's  preaching,  it  was, 
in  the  manner,  moving,  winning  and  melt- 
ing ;  but  the  mechanical  influence  of  this 
according  to  the  usual  operation  of  the  me- 
chanical powers,  in  two  or  three  days  ex- 
pired, with  many  in  two  or  three  hours ; 
and  I  believe  with  the  most  as  soon  as  the 
sound  was  over,  or  they  got  out  of  the 
house,  or  in  the  first  conversation  they  fell 
into.  But  with  the  manner  of  his  preach- 
ing, wherein  he  appeared  to  be  in  earnest, 
he  delivered  those  vital  tniths  which  ani- 
mated all  our  martyrs,  made  them  triumph 
in  flames,  and  led  his  hearers  into  the  view 
of  that  vital,  inward,  active  piety,  which  is 
the  mere  effect  of  the  mighty  and  supernat- 
ural operation  of  a  Divine  power  on  the 
souls  of  men  ;  which  only  will  support  and 
carry  through  the  sharpest  trials,  and  make 
meet  for  the  inheritance  of  the  saints  in 
hght."  As  to  Mr.  Tennant  he  says :  '•  In 
private  converse  with  him  I  found  him  to 
be  a  man  of  considerable  parts  and  learn- 
ing ;  free,  gentle,  condescending  ;  and  from 
his  own  various  experience,  reading  the 
most  noted  writers  on  experimental  divinity 
as  well  as  the  Scriptures,  and  conversing 
with  many  who  had  been  awakened  by  hia 
ministry  in  New-Jersey,  where  he  then  liv- 
ed ;  he  seemed  to  have  as  deep  an  acquain- 
tance with  the  experimental  part  of  religion 
as  any  I  have  conversed  with,  and  his 
preaching  was  as  searching  and  rousing  as 
ever  I  heard.  He  seemed  to  have  no  re- 
gard to  please  the  eyes  of  his  hearers  with 
agreeable  gestures,  nor  their  ears  with  de- 
livery, nor  their  fancy  with  language ;  but 
to  aim  directly  at  their  hearts  and  con- 
sciences, to  lay  open  their  ruinous  delusion, 
shew  them  their  numerous,  secret,  hypo- 
critical shifts  in  religion,  and  drive  them  out 
of  every  deceitful  refuge,  wherein  they 
made  themselves  easy  with  a  Ibrm  of  God- 
liness without  the  power."* 

Religion  was  much  revived  at  Boston, 
Northampton,  and  other  places  in  (he  fall 
and  winter  ;  and  in  the  two  years  following 
the   work  spread   through   most  parts  of 


•  Chn»:lan  Ui»t(/ry.  vol.  li  p.  3Si— 3S7. 


144  HIST.    OF    THE    BAPTISTS    IN    NEW- EN  GLAND. 


New-England,  New- York,  New-Jersey  and 
Pennsylvania,  beyond  all  that  was  ever 
known  before  in  America.  Several  minis- 
ters, who  were  convened  before,  were  now 
greatly  quickened,  and  spent  much  of  their 
time  in  traveUing  and  preaching  in  various 
parts  of  tlie  land.  Otliers  who  had  been 
blind  guides  betbre,  were  now  spiritually 
enhghtened,  and  heartily  joined  in  this 
great  work ;  three  of  them  were  Mr,  Wil- 
liam Hobby  of  Reading,  Mr.  John  Porter 
of  Bridgcwater  and  Mr.  Daniel  Rogers,  a 
tutor  in  Harvard  college,  who  all  acknowl- 
edged Mr.  Whitefield  to  be  the  instrument 
of  their  conversion.  A  number  of  young 
scholars  also  met  with  a  change  in  these 
times,  and  came  into  the  ministry,  in  which 
they  did  much  for  the  good  of  souls.  Re- 
ligious meetings,  and  religious  conversation 
engaged  the  atteiition  of  a  great  part  of  the 
people  in  most  parts  of  the  land.  A  refor- 
mation of  lile,  confessing  their  former  faults 
and  making  restitution  for  injuries  done, 
were  evident  in  many  places ;  and  a  vast 
number  of  all  ages  made  a  profession  of 
religion,  and  joined  to  the  several  churches 
where  they  lived. 

But  a  great  majority  of  the  ministers  and 
rulers  through  the  land  disliked  this  work, 
and  exerted  all  their  powers  against  it ;  and 
as  many  imperfections  appeared  therein, 
this  gave  them  many  plausible  excuses  for 
60  doing.  But  Mr.  Edwards  delivered  a 
sermon  at  New-Haven,  September,  1741, 
in  which  he  well  distinguished  between  the 
marks  of  a  true  work  of  God,  and  all  false 
appearances  of  it,  which  was  printed  and 
spread  through  the  nation,  and  was  much 
esteemed.  An  anonymous  answer  to  it 
was  soon  published  at  Boston,  and  many 
appeared  against  the  work  in  the  Massa- 
chusetts ;  but  they  could  not  get  any  law 
made  against  it,  as  they  did  in  Connecticut. 

Governor  Talcott  died  there  in  October, 
1741,  while  their  legislature  was  sitting, 
who  then  elected  another  governor,  who 
was  greatly  in  favor  of  ministerial  power  ; 
and  they  called  a  consociation  of  ministers 
to  meet  at  Guilford  in  November,  and  they 
drew  up  a  number  of  resolves,  in  one  of 
which  they  said,  "  That  ibr  a  minister  to 
enter  into  another  minister's  parish,  and 
preach  or  administer  the  seals  of  the  cove- 
nant, without  the  consent  of,  or  in  opposi- 
tion to  the  settled  minister  of  the  parish,  is 
disorderly."  Mr.  Robbins,  of  Bran  lord, 
had  done  something  like  it  before  at  New- 
Haven,  for  which  others  had  reproved  him, 
and  he  had  made  some  concessions  to  them. 
In  December  he  received  a  letter  from  a 
Baptist  minister  in  Wallingford,  inibrming 
him  that  Dr.  Bellamy  had  preached  to  their 
society  to  nmtual  satisfaction,  and  desiring 
that  he  would  do  the  like.  This  request 
appeared   agreeable,  and  he  appointed  a 


meeting  for  the  purpose,  January  6,  1742. 
But  two  days  belbre  that  time,  a  deacon 
from  Wallingibrd  brought  him  a  letter 
signed  by  forty-two  men  ici  their  town,  and 
another  signed  by  two  ministers  who  lived 
by  the  waj^,  desiring  hjm  not  to  go  to 
preach  to  those  Baptists,  witliout  giving 
any  reason  against  it,  but  their  desire. 
And  as  this  did  not  appear  to  him  a  suffi- 
cient reason  to  violate  his  promise,  and  to 
disappoint  a  people  who  were  desirous  to 
hear  the  gospel,  he  went  and  preached  two 
sermons  to  them.  Yet  Ibr  this  he  was  com- 
plained of  as  a  disorderly  person,  to  the 
consociation  of  New-Haven  county,  Febru- 
ary 9.  He  asked  how  it  could  be  disorder- 
ly, since  he  preached  to  a  particular  reli- 
gious society,  at  the  request  of  their  pastor. 
They  answered  that  it  was  not  a  lawful  so- 
ciety, but  a  disorderly  company.  He  re- 
plied that  Governor  Talcott  had  advised 
Wallingford  collectors  not  to  distrain  min- 
terial  taxes  from  them ;  and  the  authority 
sent  them  annual  proclamations,  for  Fasts 
and  Thanksgivings,  as  to  other  societies.* 
But  they  disregarded  these  reasons,  and 
expelled  him  out  of  their  consociation ! 
This  was  about  the  time  that  Mr.  David 
Brainard  was  expelled  out  of  Yale  college, 
who  did  most  afterwards  towards  spreading 
Christianity  among  the  Indians  of  any  man 
in  our  day.  How  far  were  the  above  ac- 
tions from  a  catholic  behavior  towards  the 
Baptists,  pretended  to  by  many  ! 

Those  ministers  procured  a  law  to  be 
made  in  May,  1742,  wherein  it  was  enacted, 
that  if  any  settled  minister  in  their  govern- 
ment should  preach  in  the  parish  of  another 
without  his  consent,  he  should  lose  all  the 
benefit  of  their  laws  for  his  support ;  and 
that  if  any  man  who  was  not  a  settled  min- 
ister should  go  into  any  parish  and  preach 
without  such  consent,  he  should  be  imprison- 
ed until  he  gave  an  hundred  pound  bond  not 
to  do  so  again ;  and  it"  any  minister  came  out 
of  anyother government,  and  preached  with- 
out such  consent,  he  should  be  taken  up  by 
authority,  and  carried  as  a  vagrant  person 
out  of  Connecticut.  At  the  same  time  they 
had  an  old  law,  by  which  every  person  was 
to  be  fined  ten  shillings,  who  drew  off  from 
parish  ministers,  and  met  for  worship  in  a 
place  separate  from  them.  What  tyranny 
was  this  !  And  though  the  Massachusetts 
had  no  power  to  make  such  laws  about 
preachers,  yet  said  Connecticut  law  was 
printed  in  a  Boston  newspaper,  and  many 
did  all  they  could  against  travelling  minis- 
ters, and  against  the  work  in  general. 

But  Mr.  Edwards  published  a  book  on 
the  other  side  in  1742:  shewing  that  the 
work  then  going  on  in  the  land  was  a  glo- 


'  That  Baptist  church  in  Wallingford  was  formed,  and 
Mr.  Jolm  Men'iman  was  ordained  their  pasitor,  in  1739. 


HiST.    OF    THE    BAPTISTS    IN    N  E  W-E  N  GL  A  N  t).  £45 


rious  work  of  God  ;  the  duty  of  all  to  ac- 
knowledge and  promote  it,  and  the  great 
danger  of  the  contrary;  wherein  its  friends 
had  been  injuriously  blamed  ;  what  ought 
to  be  corrected  among  them,  and  what 
ought  positively  to  be  done  to  promote  the 
work.  This  book  was  much  esteemed  in 
Europe  as  well  as  America.  Yet  Dr. 
Charles  Cliauncy  of  Boston  was  so  much 
displeased  with  it,  that  he  set  off  and  trav- 
elled through  the  country,  as  far  as  Phila- 
delphia, picking  up  all  the  evils  that  he 
could  find,  and  some  reports  that  were  not 
true,  concerning  the  work,  and  published 
them  in  1743,  as  an  answer  to  Edwards. 
In  an  introduction  of  above  thirty  pages,  he 
tries  to  prove  that  this  work  was  carried  on 
by  the  same  spirit  and  errors  that  were  con- 
demned by  the  Synod  of  1637.  But  what 
has  been  before  recited,  and  much  more 
that  might  be  produced,  plainly  shews  the 
contrary.  He  then  spends  three  luindred 
pages  upon  what  he  calls,  "  things  of  a  bad 
and  dangerous  tendency,  in  the  late  reli- 
gious appearances  in  New-England."  And 
the  first  thing  which  he  so  calls,  is  itinerant 
preaching,  which  he  says  had  its  rise  in 
these  parts  from  Mr.  Whitefield,  who  was 
followed  by  Mr.  Tennant  and  others.  And 
betbre  he  cited  any  scripture  against  it,  he 
mentioned  their  law  against  it  in  Connecti- 
cut, which  he  observed  had  been  printed  in 
one  of  the  Boston  papers.  After  which  he 
produced  what  is  said  in  the  Scriptures 
concerning  idle,  disorderly  walkers,  who 
eat  the  bread  of  others  for  naught.  2 
Thess.  iii.  6 — 11.  And  then  he  mentioned 
the  caution  against  being  busy-bodies  in 
other  men's  matters.  1  Peter,  iv.  15.  But 
this  could  not  answer  his  turn,  without 
mending  the  translation,  and  observing  that 
the  word  busy-body,  is  episcopos,  which  is 
often  translated  bishop ;  and  the  evil  here 
warned  against,  he  says,  is  ''  One  that  plays 
the  bishop  in  another's  diocess."*  But  it  is 
well  known,  that  the  word  means  an  over- 
seer and  is  so  rendered  in  Acts  xx.  28.  A 
busy-body  then  is  an  overseer  in  the  affairs 
of  others,  and  in  the  two  Scriptures  which 
he  produced,  it  is  applied  to  Christians  in 
general,  and  is  not  confined  to  nn'nisters. 
All  should  take  heed  that  they  do  not  inter- 
meddle with  the  affairs  of  others,  which  do 
not  belong  to  them.  Two  other  Scriptures 
he  brings  which  belong  to  ministers,  that 
condemn  the  commending  of  themselves, 
and  entering  into  the  line  of  others,  and  the 
building  upon  another  man's  foundation. 
2  Cor.  X.  12—17.  Rom.  xv.  20.  And  these 
are  his  Scriptures  to  prove,  that  a  minister 
ought  not  to  preach  in  any  parish  where 
another  was  settled  by  the  laws  of  men, 
without  his   consent.!     But  all   ought  to 

*  Chauncy's  Thoughts,  p.  36 — 12. 
t  P.  43—15. 

Vol.  1.— S. 


know,  that  the  line  of  conduct  which  God 
has  drawn  in  his  word,  and  the  foundation 
which  he  has  laid  for  his  church,  is  as  high 
above  all  establishments  for  worship  by 
human  laws,  as  heaven  is  above  the  earth. 
And  the  reader  will  judge  whether  the 
above  application  of  those  Scriptures  to 
worldly  establishments,  is  not  corrupting 
the  word  of  God.  For  travelling  preachers 
of  the  gospel  through  the  world,  were  the 
great  means  that  God  made  use  of,  to  lay 
the  foundation  of  the  Christian  church,  in 
the  apostolic  age.  And  travelling  preach- 
ing hath  oi'ten  been  blessed  for  the  good  of 
souls  in  every  age,  and  in  every  country 
where  the  gospel  has  come. 

Another  thing  which  Dr.  Chauncy  com- 
plains of,  as  of  a  dangerous  tendency,  is  a 
spirit  of  rash  and  censorious  judging;  this 
he  says  first  appeared  in  Mr.  Whitefield, 
who  seldom  preached,  but  he  had  some- 
thing or  other  in  his  sermon  against  uncon- 
verted ministers.  Chauncy  says,  "I  freely 
confess,  had  the  ministers  of  New-England 
lost  their  character  as  men  of  religion,  by 
a  deportment  of  themselves  contradictory 
to  the  gospel,  I  should  have  found  no  fault 
with  any  representations  of  them  as  bad 
men;  nay  dangerous  enemies  to  the  king- 
dom of  Ciirist :  for  I  am  clearly  of  the  mind, 
that  a  visibly  wicked  minister  is  the  great- 
est scandal  to  religion,  and  plague  to  the 
church  of  God;  nor  is  it  a  hurt,  but  a  real 
service  to  the  cause  of  Christ,  to  expose  the 
characters  of  such,  and  lessen  their  power  to 
do  mischief."*  But  to  prove  that  their 
character  was  good,  he  recites  the  words 
of  Dr.  Cotton  Mather,  who  said,  ''No  man 
becomes  a  minister  in  our  churches,  till  he 
first  be  communicant;  and  no  man  be- 
comes a  communicant,  until  he  hath  been 
severely  examined  about  his  regeneration, 
as  well  as  his  conversion."] 

But  when  was  it  so  ?  This  testimony 
was  published  in  169G  ;  but  four  years  after 
Mr.  Stoddard  published  his  opinion,  that  if 
men  were  not  openly  scandalous,  they  ought 
to  come  to  communion  in  the  church,  though 
they  knew  themselves  to  be  unregenerate  ; 
and  this  opinion  had  spread  over  the  whole 
country  betbre  Mr.  Whitefield  came  into  it. 
Nay,  Dr.  Chauncy  himself  said  afterwards, 
"  The  divinely  appointed  way,  in  which 
persons  become  members  of  the  visible 
church  of  Christ,  is  utterly  inconsistent  with 
the  supposition,  that,  in  order  to  their  being 
so,  they  must  be  subjects  oi'  .saving  faiih,  or 
judged  to  be  so."|  So  that  out  of  his  own 
mouth  he  is  condemned. 

An  uncharitable  and  censorious  spirit  is 
ever  to  be  watched  against,  much  of  which 
appeared  in  that  day  among  all  orders  of 
men.    And  Dr.  Chauncy  discovered  a  large 

•  Chauncy's Thoughls,  p.  140,141.  t  Page  112. 

J  Sermon's  on  breaking  of  bread,  p.  106. 


146    HIST.  OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


share  of  it,  and  he  published  many  censures 
of  others,  and  of  some  in  high  authority. 
Governor  Law  of  Connecticut,  in  a  procla- 
mation for  their  annual  fast,  February  16, 
1743,  called  all  his  subjects  to  confess  and 
be  humbled  for  their  sins,  which  he  said 
were,  "  The  great  neglect  and  contempt  of 
the  gospel  and  the  ministry  thereof,  and  the 
prevailing  spirit  of  error,  disorder,  unpeace- 
ableness,  pride,  bitterness,  uncharitableness, 
censoriousness,  disobedience,  calumniating 
and  reviling  of  authority  ;  divisions,  conten- 
tions, separations  and  confusions  in  church- 
es ;  injustice,  idleness,  evil  speaking,  lasci- 
viousness,  and  all  other  vices  and  impieties 
which  abound  among  us."  This  Chauncy 
has  inserted  in  his  book.*  This  proclama- 
tion was  published  so  early  as  to  have  in- 
fluence in  their  election  of  rulers  ;  and  Dea- 
con Hezekiah  Huntington  of  Norwich,  who 
had  been  one  of  their  council  three  years, 
was  then  left  out  of  it,  and  a  man  was  elect- 
ed in  his  room,  who  had  sent  men  to  prison 
for  preaching  and  exhorting  the  year  before. 
Huntington  had  been  greatly  engaged  in 
the  reformation  then  going  on  in  the  land, 
and  he  continued  steadfast  therein  all  his 
days. 

A  new  church  had  been  formed  in  New- 
Haven,  and  another  at  Milford,  which  had 
been  tolerated  by  their  county  court,  and 
they  had  put  themselves  under  the  care  of 
a  presbytery  in  New-Jersey.  But  the  legis- 
lature that  met  at  Hartford  in  May,  1748, 
enacted,  "  That  those  commonly  called 
Presbyterians  or  Congregationalists  shall 
not  take  benefit  of  the  act  of  toleration." 
And  they  also  declared  that  no  other  dis- 
senters from  the  established  way  of  wor- 
ship, but  such  as  should  "  Before  the  as- 
sembly take  the  oaths  and  subscribe  the 
declaration  provided  in  the  act  of  parlia- 
ment, in  cases  of  hke  nature,  should  be 
tolerated."  Mr,  John  Owen  of  Groton,  was 
complained  of  for  preaching  against  their 
laws  in  April  before ;  therefore  he  was  or- 
dered to  be  brought  before  the  legislature  at 
their  next  session. 

In  the  mean  time  a  Presbyterian  minis- 
ter was  sent  from  the  Jerseys,  to  preach  to 
said  societies  in  Milford  and  New-Haven  ; 
and  for  preaching  at  Milford,  he  was  taken 
up  by  authority,  and  carried  as  a  vagrant 
person  out  of  their  government.  But  when 
he  was  let  go,  he  came  back  and  preached 
at  New-Haven.  And  as  the  people  con- 
cealed him  on  week  days,  an  officer  came 
on  Lord's  day  morning  and  seized  him  at 
their  meeting-house  door  and  carried  him 
away.  Yet  he  returned  again  and  preach- 
ed to  the  people  ;  an  account  of  which  was 
laid  before  their  legislature  in  October  fol- 
lowing, when  it  was  enacted,  that  any  min- 


IIis  Thoughte,  p.  296—6. 


ister  who  should  do  so  again,  should  be 
imprisoned  until  he  should  give  an  hundred 
pound  bond  not  to  do  so  any  more.  Such 
was  their  treatment  of  a  minister  of  Christ 
whose  name  and  title  since  was  Samuel 
Finley,  D.  D.,  President  of  New  Jersey 
college. 

As  Mr.  Owen  avoided  being  taken,  and 
like  complaints  were  exhibited  against  Mr. 
Pomroy,  both  were  ordered  to  be  brought 
before  the  Assembly  the  next  May.  Ac- 
cordingly, at  their  meeting  at  Hartford, 
May  10,  1744,  Owen  came  with  an  humble 
confession,  and  they  forgave  him,  he  pay- 
ing costs.  Pomroy  was  brought,  and  stood 
trial  for  some  hours  ;  but  he  was  condemn- 
ed, and  ordered  to  be  committed,  till  he 
would  pay  costs,  and  bind  himself  for  one 
year,  in  a  recognizance  of  fifty  pounds  not 
to  offend  again  in  like  manner.  He  then 
yielded  to  their  requirements.  And  Mr. 
James  Davenport,  who  had  gone  as  far  in 
condemning  the  settled  ministers,  and  in 
promoting  separations  from  them,  as  any 
minister  in  these  parts,  wrote  a  retraction 
of  those  things,  and  sent  it  to  Boston,  where 
Mr.  Prince  published  it  in  September,  1744.* 
After  which  scarce  any  settled  minister 
in  New-England  ventured  to  preach  in  any 
parish,  without  the  consent  of  the  settled 
minister. 

Yet  Mr.  Edwards  had  before  said,  "  If 
ministers  preach  never  so  good  doctrine, 
and  are  never  so  painful  and  laborious  in 
their  work,  yet  if  at  such  a  day  as  this,  they 
shew  to  the  people,  that  they  are  not  well 
effected  to  this  work,  but  are  very  doubtful 
and  suspicious  of  it,  they  will  be  very  like- 
ly to  do  their  people  more  hurt  than  good  ; 
for  the  very  fame  of  such  a  great  and  ex- 
traordinary work  of  God,  if  their  people 
were  suffered  to  believe  it  to  be  his,  and  the 
example  of  other  towns,  together  with  what 
preaching  they  might  hear  occasionally, 
would  be  likely  to  have  a  much  greater  in- 
fluence upon  the  minds  of  the  people,  to 
awaken  and  animate  them  in  religion,  than 
all  their  labors  with  them.  And  we  that 
are  ministers,  by  looking  on  this  work  from 
year  to  year,  with  a  displeased  counte- 
nance, shall  effectually  keep  the  sheep  from 
their  pasture,  instead  of  doing  the  part  of 
shepherds  to  them,  by  feeding  them  ;  and 
our  people  had  a  great  deal  better  be  with- 
out any  settled  minister  at  all,  at  such  a 
day  as  this.  The  times  of  Christ's  remark- 
able appearing  in  behalf  of  his  church,  and 
to  revive  rehgion,  and  advance  his  king- 
dom in  the  world,  are  often  spoken  of  in 
the  prophecies  of  Scripture,  as  times  where- 
in he  will  remarkably  execute  judgment  on 
such  ministers  or  shepherds,  as  do  not  feed 
the  flock,  but  hinder  their  being  fed,  and  so 

•  Chrictian  History,  Vol.  2.  p.  237—240 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  I47 


deliver  his  flock  from  them,  as  Jeremiah 
xxiii.  Ezekiel  xxxiv.  Zech.  x.  Isaiah 
xlvi.  «Scc."*  How  solemn  are  these  consid- 
erations !  And  we  have  before  seen,  that 
Dr.  Increase  Mather  in  the  year  1700  said, 
"  If  the  began  apostacy  should  proceed  as 
fast  the  next  thirty  years,  as  it  has  done 
these  last,  surely  it  will  come  to  that  in 
New-England,  that  the  most  conscientious 
people  therein  will  think  themselves  con- 
.cerned  to  gather  churches  out  of  churches." 
And  though  he  knew  not  the  exact  time, 
yet  this  came  to  pass  in  forty-five  years  in 
the  following  manner. 


CHAPTER   X. 

Of  Canterbury  separation. — Association 
letter  against  it. — But  separations  multi- 
ply^ though  persecuted. —  TTie  work  at 
Middleborough.—  Of  President  Edwards. 
—  Of  Mr.  Whitefeld. — Bobbins  persecu- 
ted, but  delivered. — Sufferings  at  Nor- 
wich and  Canterbury. 

Mr.  Elisha  Paine  was  born  in  Eastham, 
ion  .Cape  Cod,  and  was  well  instructed  in 
the  principles  of  the  first  church  in  Ply- 
mouth, and  was  well  established  therein. 
His  father  removed  his  family  to  Canter- 
bury, in  Connecticut,  and  Avas  one  of  the 
men  who  formed  the  church  there  in  1711. 
He  had  four  sons,  whom  he  brought  up  in 
the  nurture  and  admonition  of  the  Lord  ; 
and  they  appeared  to  be  acquainted  with 
experimental  religion.  His  son  Elisha  was 
become  one  of  the  greatest  lawyers  in  Con- 
necticut, and  was  much  prospered  in  the 
woild,  before  the  law  was  made  in  1741,  to 
imprison  men  for  preaching  the  gospel; 
but  he  then  quitted  their  courts,  and  went 
forth  preaching  the  gospel  through  the  land. 
The  church  in  Canterbury  was  then  with- 
out a  pastor ;  and  on  January  27,  1743,  they 
voted  to  adhere  to  the  Cambridge  platform 
instead  of  that  of  Saybrook.  Soon  after, 
Mr.  Elisha  Paine  set  off  in  preaching  the 
gospel  to  the  northward  ;  but  for  preaching 
in  Woodstock,  which  then  belonged  to  the 
Massachusetts,  he  was  taken  up  in  Febru- 
ary, and  was  sent  to  Worcester  jail,  under 
pretence  of  his  breaking  a  law  against 
mocking  or  mimicking  of  preaching.  But 
four  ministers  in  Connecticut,  being  inform- 
ed of  it,  gave  a  certificate,  that  they  es- 
teemed him  qualified  to  preach  the  gospel. 
In  May,  the  court  at  Worcester  were  forced 
to  release  him,  as  having  been  imprisoned 
■without  law;  and  he  went  round  preaching 
the  gospel  for  about  a  fortnight,  and  then 
returned  home.      On  July  8,   he   set   off' 

•  Edwards'  Thoughts,  1742,  p.  133,  136.  ' 


again,  and  travelled  to  Providence,  Bristol, 
Boston,  Cambridge,  and  as  far  northward 
as  Dunstable  and  Lancaster,  preaching 
with  great  power.  He  returned  home  De- 
cember 3,  having  preached  two  hundred 
and  forty-four  sermons,  as  appears  by  his 
journal.  In  June,  1744,  he  went  and  preach- 
ed at  Eastham  and  Harwich,  which  caused 
a  separation,  and  then  a  Baptist  church  in 
Harwich.  Upon  his  return  to  Canterbury, 
a  division  took  place  there  in  the  following 
manner :  the  parish  had  called  a  young 
minister  to  preach  to  them,  by  whom  most 
of  the  church  were  not  edified.  The  par- 
ish therefore  called  a  committee  of  their 
association  in  August  to  give  advice  in  the 
case.  Mr.  Paine  was  requested  to  give  his 
objections  against  said  candidate  ;  but  he 
would  not,  because  they  were  not  called  by 
the  church.  Another  member  gave  them 
a  copy  of  the  vote  of  the  church  against 
him,  which  they  called  the  act  of  the  ag- 
grieved part  of  the  church  ;  and  they  ad- 
vised the  parish  to  go  on  and  settle  said 
candidate.  For  this,  Mr.  Paine  wrote  to 
one  of  those  ministers  in  September,  a  sharp 
reproof  for  wronging  the  truth  in  calling 
that  a  part  of  the  church,  which  was  the 
church  itself.  Upon  this  he  was  seized  and 
imprisoned  at  Windham  before  the  month 
was  out,  for  preaching  in  Windham  the 
spring  before,  without  the  consent  of  par- 
ish ministers.  Mr.  Paine  gave  bonds  to  the 
jail-keeper,  so  as  to  have  liberty  to  preach 
in  the  yard ;  and  he  soon  had  so  large  a 
congregation  to  hear  him,  that  his  persecu- 
tors found  they  weakened  their  own  cause 
by  confining  him  there.  They  therefore 
released  him  about  October  19. 

In  the  mean  time,  as  the  church  in  Can- 
terbury had  no  other  way  to  avoid  hearing 
a  man  who  did  not  edify  them,  they  with- 
drew from  their  meeting-house,  and  met  at 
another  house.  And  John  and  Ebenezer 
Cleaveland,  members  of  it.  as  they  also 
were  of  Yale  college ;  being  at  home  in 
vacation  time,  met  fbr  worship  with  their 
own  church ;  but  for  nothing  but  so  doing 
they  were  expelled  from  the  college.  And 
Mr.  Paine  was  repeatedly  cited  to  appear 
before  the  ministers  of  that  county,  to  an- 
swer to  complaints  they  had  received 
against  him  ;  but  he  knew  them  too  well  to 
submit  himself  to  their  power.  Twelve  of 
them  met  in  November,  and  published  a 
testimony  against  him  in  a  new.spapcr. 
And  near  all  the  ministers  in  Windham 
county  met  and  published  a  letter  to  their 
people,  dated  December  11,  1744,  signed  by 
Joseph  Coite,  Ebenezer  Williams,  Joseph 
Meacham,  Samuel  Dorrance,  Solomon  Wil- 
liams, Jacob  Eliot,  Marston  Cabot,  Samuel 
Mosely,  Ephraim  Avery,  Ebenezer  Devo- 
tion, Eleazer  Wheelock,  Abel  Stiles,  Ste- 
phen White,  John  Bass,  Richard  Salter^ 


148    HIST.  OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


William  Throope.  They  brought  Deut. 
jciii.  1 — 3,  as  a  warning  to  their  people 
against  hearing  Mr.  Paine  and  his  breth- 
ren, and  then  said,  "  The  case  here  suppo- 
ped  is  an  attempt  to  draw  the  people  to 
idolatry,  and  this,  you  will  say,  is  not  your 
case.  These  prophets  and  dreamers  en- 
deavor to  draw  you  to  Christ,  and  not  from 
him  ;  but  then  they  endeavor  to  draw  you 
from  his  institutions,  to  a  way  of  worship 
which  he  has  not  instituted.  Though  the 
case  is  not  so  strong,  yet  the  argument 
against  your  compliance  is  the  same  ;  for 
whatsoever  worship  God  has  not  instituted 
and  directed  in  his  word,  is  false  worship, 
and  tlierefore  if  there  seem  to  be  never  so 
many  appearances  of  God's  power  attend- 
ing it,  you  may  not  go  after  it,  any  more 
than  after  a  false  God."* 

Upon  which  we  may  observe,  that  Christ 
calls  the  field  the  world,  and  says  of  the 
wheat  and  tares,  "  Let  both  grow  together 
until  the  harvest."  But  he  says  to  his 
church,  "Put  away  from  among  yourselves 
that  wicked  person."  Yet  these  ministers 
held  the  field  to  be  the  church,  and  that 
Christ  would  not  let  his  servants  root  up  the 
tares.  "  even  when  they  appeared.'''']  Bu 
how  fiir  is  such  worship  from  the  instituted 
church  of  Christ !  Yea,  while  they  were 
for  having  the  tares  grow  in  the  church, 
they  would  not  let  the  children  of  God  grow 
peaceably  in  the  world,  but  took  up  and 
imprisoned  many  of  them. 

On  November  27,  1744,  the  church  of 
Canterbury  met,  and  sixteen  members 
against  twenty-three,  voted  to  send  for  their 
consociation  to  come  and  ordain  the  candi- 
date whom  the  parish  had  chosen  ;  and 
they  met  there  for  that  purpose  on  Decem- 
ber 26  ;  but  not  having  the  majority  of  the 
church  for  him  they  could  not  proceed  ac- 
cording to  their  own  laws.  At  length  they 
called  the  parish  together,  and  got  them  to 
vote,  that  they  were  willing  their  legisla- 
ture should  set  off  those  who  did  not  choose 
their  candidate,  as  a  distinct  religious  soci- 
ety ;  and  so  went  on  and  ordained  him  as 
the  minister  of  that  parish.  But  as  the 
church  did  not  desire  any  new  incorpora- 
tion by  the  laws  of  men,  but  only  petitioned 
to  be  exempted  from  taxes  to  a  minister 
they  never  chose,  their  petition  was  disre 
garded,  their  goods  were  torn  away,  or 
their  persons  imprisoned  for  his  support  for 
fifteen  years,  without  the  least  compassion 
from  the  ministers  who  acted  in  that  ordi- 
nation. These  and  many  other  things, 
moved  a  number  of  teachers  and  brethren 
to  meet  at  Mansfield,  October  9,  1745,  and 
form  a  new  church  ;  and  ihey  elected  Mr. 
Thomas  Marsh  of  Windham  to  be  their 
pastor,  and  appointed  his  ordination  to  be 


'Association  Letter,  p.  43. 


t  P!«e21. 


on  January  6,  1746.  But  he  was  seized  the 
day  before,  and  was  imprisoned  at  Wind- 
ham, for  preaching  without  leave  from  par- 
ish ministers.  On  the  day  he  was  to  have 
been  ordained,  a  large  assembly  met,  to 
whom  Mr.  Elisha  Paine  preached  a  good 
sermon,  at  the  close  of  which  about  thir- 
teen parish  ministers  came  up,  and  tried  all 
their  influence  to  scatter  that  flock,  whose 
shepherd  had  been  smitten ;  though,  instead 
of  it,  they  elected  and  ordained  Mr.  John 
Hovey  as  their  pastor  the  next  month.  Mr. 
Marsh  was  confined  in  prison  till  June,  and 
then  their  court  released  him,  and  in  July 
he  was  ordained  as  a  colleague  with  Mr. 
Hovey ;  and  many  such  churches  were 
soon  after  formed  and  organized. 

What  our  Lord  says  about  putting  a 
piece  of  new  cloth  into  an  old  garment,  and 
new  wine  into  old  bottles,  was  remarkably 
verified  at  this  time.  Great  numbers  of 
young  converts  had  joined  to  their  old 
churches  ;  but  a  regard  to  the  pure  laws  of 
Christ,  from  the  new  wine  of  love  to  God 
and  love  to  men,  could  not  be  contained  in 
churches  which  were  governed  by  the  laws 
and  inventions  of  men,  obeyed  from  the 
love  of  worldly  honor,  and  gain,  or  a  desire 
to  get  life  by  their  own  doings,  any  more 
than  a  new  piece  of  cloth  could  agree  with  an 
old  garment,  or  new  wine  could  be  con- 
tained in  old  bottles.  Istead  of  it,  the  rent 
was  made  worse,  or  the  bottles  were  broken. 

The  consociation  of  Windham  county 
met  in  January,  1747,  and  received  accounts 
of  these  transactions,  and  then  adjourned  a 
month,  and  sent  citations  to  Mr.  Paine,  and 
others  of  those  ministers,  to  appear  before 
the  lawful  ministers  of  their  parishes,  or  a 
committee  of  their  council,  to  offer  what 
they  had  to  say  in  vindication  of  them- 
selves. But  they  were  far  from  an  inclina- 
tion to  submit  themselves  to  such  judges. 
When  said  consociation  met  again,  they 
published  a  copy  of  the  confession  of  faith 
and  covenant  of  the  new  church  in  Mans- 
field, and  their  objections  against  the  same, 
and  their  judgment  against  all  those  new 
churches,  and  got  these  things  printed  at 
Boston,  in  a  pamphlet  of  twenty-two  octa- 
vo pages.  To  these  means  were  added  the 
imprisonment  of  Mr.  Frothingham  five 
months,  Mr.  John  Paine  eleven  months,  and 
Mr.  Palmer  four  months,  all  at  Hartford, 
for  preaching  without  the  consent  of  parish 
ministers.  Mr.  Solomon  Paine  suffered  im- 
prisonment also  at  Windham  for  a  fortnight, 
on  the  same  account,  and  many  others  suf- 
fered the  like.  And  three  gentleman,  only 
for  being  members  and  deacons  in  these 
separate  churches,  were  at  different  times, 
expelled  out  of  their  legislature,  namely. 
Captain  Obadiah  Johnson,  of  Canterbury, 
Captain  Thomas  Stevens,  of  Plainfield, 
and  Captain  Nathan  Je  wet,  of  Lyme.     But 


HIST.     OF    THE     BAPTISTS     IN     NEW-ENGLAND.     I49 


overstraining  iheir  power  weakened  it,  and 
it  began  to  decline  ;  for  Deacon  Hezekiah 
Huntington  was  again  elected  into  their 
council  at  Hartford  in  May,  1748 ;  and  he 
continued  in  that  office,  and  was  also  judge 
of  probate  until  he  died  in  1773.  These 
things  were  done  in  Connecticut ;  but  we 
must  now  return  to  the  affairs  of  the  Mas- 
sachusetts. 

Mr.  Peter  Thatcher  was  the  third  minis- 
ter of  Middleborough,  where  he  began  to 
preach  in  1707.  and  he  was  much  engaged 
in  that  work,  especially  in  and  after  the 
glorious  year,  1741 ;  and  his  success  was 
Eo  great,  that  there  were  above  three  hun- 
dred and  forty  communicants  in  his  chnrch 
when  he  died,  April  22,  1744.*  But  the 
parish  committee  directly  after  his  death, 
exerted  all  their  influence  against  the 
church,  about  calling  another  minister.  And 
when  the  church  had  voted  to  hear  Mr. 
Sylvanus  Conant  four  sabbaths  upon  pro- 
bation, the  parish  committee  went  and  got 
another  man  to  preach  there  the  same  days ; 
so  that  the  chui-ch  withdrew,  and  met  at 
another  place  till  his  probation  time  was 
out,  and  elected  him  for  their  pastor,  and 
presented  their  choice  to  the  parish.  Upon 
this,  said  committee  made  a  new  regulation 
of  voters,  wherein  they  excluded  seven  or 
eight  old  voters,  and  made  about  nineteen 
new  ones ;  and  they  negatived  the  choice 
of  the  church.  But  the  church  sent  for  a 
council  of  five  other  churches  to  settle  the 
matter;  and  by  their  help  Mr.  Conant  was 
ordained  their  pastor,  March  28,  1745.  Yet 
less  than  a  quarter  of  the  church  called 
themselves  the  standing  part  of  it,  and  went 
on  and  ordained  another  minister  the  next 
October,  and  held  the  old  house  and  minis- 
terial land,  and  taxed  all  the  parish  for  his 
support.  The  church  built  another  meet- 
ing-house, and  went  on  to  support  their 
minister  ;  but  such  a  party-spirit  prevailed, 
even  in  their  legislature,  that  they  could 
get  no  relief  from  thence  in  about  four 
years.  Though  such  a  turn  was  then  made, 
that  the  parish  was  divided  into  two,  pro- 
miscuously, and  each  man  had  liberty  to 
choose  Avhich  he  would  be  of,  and  each  was 
to  support  his  own  minister.  When  this 
liberty  was  obtained,  the  opposing  party 
were  soon  sick  of  the  minister  they  had  or- 
dained, and  used  violence  against  him  until 
they  got  him  away,  and  obtained  a  disso- 
lution of  their  society.  Does  not  this,  as 
well  as  the  experience  of  Canterbury,  shew 
the  great  evil  of  allowing  the  world  to 
govern  the  church  about  religious  minis- 
ters ? 

And  where  church  and  world  are  one, 
it  is  no  better,  as  now  appeared  at  North- 
ampton.     The    excellent    Mr.    Edwards 

•  Christian  History,  vol.  ii.  p.  77—73, 90. 


was  settled  there,  with  his  grandfather 
Stoddard,  upon  the  opinion  that  the  Lord's 
supper  was  a  converting  ordinance,  and  he 
had  gone  on  fifteen  years  in  that  way,  until 
he  was  fully  convinced  that  it  was  contrary 
to  the  word  of  God  ;  and  he  also  found  that 
gospel  discipline  could  not  be  practised  in 
such  a  way.  No  sooner  was  his  change  of 
mind  discovered,  in  1744,  than  most  of  his 
people  were  inflamed  against  him,  and 
never  would  give  him  an  hearing  upon  the 
reason  of  his  change  of  sentiments  ;  but 
they  were  resolute  to  have  him  dismissed. 
As  he  could  not  get  them  to  hear  him 
preach  upon  the  subject,  he  printed  his 
thoughts  upon  it,  in  1749,  though  most  of 
them  would  not  read  his  book.  In  it  he 
says,  '"that  baptism,  by  which  the  primitive 
converts  were  admitted  into  the  church, 
was  used  as  an  exhibition  and  token  of  their 
being  visibly  resrenerated,  dead  to  sin  and 
alive  to  God.  The  saintship,  godliness  and 
holiness  of  which,  according  to  Scripture, 
professing  Christians  and  visible  saints  do 
make  a  profession  and  have  a  visibility,  is 
not  any  religion  and  virtue  that  is  the  result 
of  common  grace,  or  moral  sincerity,  (as 
it  is  called,)  but  saviiig  grace.''''  And  to 
prove  this,  he  referred  to  Rom.  ii.  29,  vi. 
1,  4.  Phil.  iii.  3.  Col.  ii.  11,  12.*  Though 
he  did  not  design  it,  yet  many  others  have 
been  made  Baptists  by  the  same  Scriptures, 
and  the  same  ideas  from  them.  But  Mr. 
Stoddard's  doctrine  had  prevailed  so  far  in 
that  part  of  the  country,  that  in  all  the 
county  of  Hampshire,  which  then  included 
all  our  state  west  of  Worcester  countj^,  not 
less  than  sixty  miles  wide  and  seventy  miles 
long,  there  were  but  three  ministers  who 
did  not  hold  that  doctrine;  and  the  church 
at  Northampton  denied  Mr.  Edwards  the 
liberty  of  going  out  of  that  county,  for  any 
of  those  whom  he  was  to  choose  to  settle 
their  controversy.  At  last  they  yielded 
that  he  might  go  out  of  that  county  for 
two,  as  each  party  was  to  choose  five.  But 
when  the  council  met,  in  June,  1750,  one  of 
the  churches  whom  Mr.  Edwards  sent  to, 
had  sent  no  delegate  to  the  council,  though 
their  minister  came  and  acted  in  the  coun- 
cil, so  that  by  the  majority  of  one  vote,  Mr. 
Edwards  was  separated  Jrom  the  flock  he 
dearly  loved.  Thus  one  of  the  best  men 
in  our  land  was  rejected  from  his  place  and 
employment,  only  for  coming  into  the  be- 
lief that  a  profession  of  saving  faith  was 
necessary  in  all  who  came  into  communion 
in  the  church  of  Christ.  But  as  this  was 
evidently  a  good  cause,  so  God  was  with 
him  in  it,  so  that  he  afterwards  wrote  a 
book  which  opened  the  true  nature  of  the 
will  of  moral  agents,  beyond  anything  tiiat 
ever  was  published  in  latter  ages ;  and  that 


'  On  a  Right  to  Sacraments,  p.  !iO— 23. 


150HIST.    OF    THE    BAPTISTS     IN    NEW-ENGLAND. 


and  many  other  works  of  his  are  still  great- 
ly esteemed  in  Europe,  as  well  as  America. 
He  was  very  uselVd  in  the  ministry,  until  he 
died  President  of  New  Jersey  college, 
March  22,  175S,  in  his  fii'ty-sixth  year. 

Mr.  Whitefield  came  a  second  time  into 
New-England  in  tlie  tall  of  1744  ;  when 
such  opposition  appeared  against  liim,  as 
never  was  seen  before  against  any  minis- 
ter of  the  gospel  in  our  land.  The  corpo- 
ration of  Harvard  college  soon  published 
a  testimony  against  him,  which  was  ibllow- 
ed  vvitli  one  from  an  association  of  minis- 
ters at  Weymouth,  and  another  at  Marlbo- 
roush,  with  a  third  in  the  county  of  Barn- 
stable, besides  many  individuals ;  and  in 
February,  1745,  Yale  college  did  the  like, 
and  represented  that  he  intended  to  root 
out  all  the  standing  ministers  in  our  land, 
and  to  introduce  foreigners  in  their  stead. 
This  was  so  opposite  to  truth,  that  all  his 
life  was  evidently  spent  in  laboring  for  the 
conversion  and  edification  ol' precious  souls, 
while  he  left  the  building  and  government 
of  churches  to  others  ;  though  when  per- 
sons were  brought  to  a  saving  knowlege  of  i 
Christ,  they  could  not  be  easy  under  teach- 1 
ers  who  were  strangers  to  him,  for  he  says, 
"  A  stranger  will  they  not  follow,  but  will 
flee  from  him  ;  for  they  know  not  the  voice 
of  strangers."  And  if  many  ministers  in 
our  land  had  not  been  strangers  to  Christ, 
how  could  they  have  acted  as  they  did? 

Those  who  had  cast  Mr.  Bobbins  out  of 
their  consociation,  for  preaching  to  the  Bap- 
tists without  their  consent,  could  not  let  him 
alone  ;  because  while  he  continued  a  pas- 
tor of  the  first  church  in  Branford,  and  yet 
was  not  vvitii  them,  it  weakened  their  pow- 
er. Therefore  in  May,  1743,  they  received 
a  cornpbiint  against  him.  signed  by  six  of 
his  people  ;  and  they  appointed  a  commit- 
tee to  go  to  him  upon  it,  before  he  knew 
who  the  complainants  were,  or  what  they 
complained  of.  But  when  he  found  who 
they  were,  he  went  and  gave  them  satisfac- 
tion, and  they  wrote  an  account  of  it  to 
.said  committee,  but  they  would  come  and 
insisted  upon  it,  that  Mr.  Bobbins  must 
go  and  be  reconciled  to  their  association. 
Tills  he  triad  ibr  Avithoat  success.  Yet, 
seeing  what  a  storm  was  gathering,  he 
drew  three  confessions,  and  went  to  anoth- 
er of  their  meetings,  and  ottered  them, 
wherein  he  went  as  far  as  he  could  towards 
givintr  them  satisfaction,  short  of  confess- 
ing tliat  he  broke  the  law  of  God  in  preach- 
ing to  those  Baptists  as  he  did.  But  as  he 
could  not  in  conscience  confess  tiiat,  they 
rejected  all  his  confession.s.  And  in  May, 
1745,  tlipy  received  a  larger  complaint 
against  him,  without  his  having  any  ])revi- 
ous  notic3  of  it,  and  ;mother  committee 
\vas  sent  to  him,  who  prevailed  with  him 
to  go  and  oiFer  a  fourth  confession  to  their 


association,  wherein  he  pleaded  his  igno- 
rance of  its  being  a  crime  to  preach  to  the 
Baptists  as  he  did,  might  apologize  for  him 
so  that  a  reconciliation  might  be  effected 
with  them  and  among  his  people.  Bui 
they  refused  to  be  satisfied  with  any  thing 
short  of  his  confessing  that  he  broke  the 
law  of  God  in  preaching  to  the  Baptists 
against  their  consent.  He  went  home  and 
laid  this  confession  before  his  society,  who 
voted  that  it  was  sufficient,  and  they  desir- 
ed him  to  continue  in  the  ministry  with 
them,  and  al.so  that  no  councils  or  commit- 
tees might  be  sent  there  again  without  their 
request.  And  his  church  met,  November 
4,  1745,  and  renounced  the  Saybrook  plat- 
form, and  said,  "  We  receive  the  Sriptures 
of  the  Old  and  New  Testament,  as  the 
only  perfect  rule  and  platform  of  church 
government  and  discipline  ;"  though  they 
did  not  renounce  fellowship  with  the  conso- 
ciated  churches. 

This  was  worse  in  their  view  than  all  he 
had  done  before  ,  and  a  much  larger  com- 
plaint was  received  against  him  than  be- 
fore, and  a  consociation  was  appointed  to 
try  it  at  Branford,  September  30,  1746 ; 
and  Mr.  Bobbins  was  required  "  in  the 
name  of  Christ"  to  appear  before  them. 
But  he  drew  an  answer  to  each  article  of 
their  complaint,  and  laid  them  before  his 
church,  who  chose  a  committee  to  lay  a 
copy  of  their  former  votes  before  the  con- 
sociation, and  earnestly  to  deny  their  juris- 
diction over  them.  This  was  accordingly 
done  ;  yet  they  resolved  that  Mr.  Bobbins 
was  under  their  jurisdiction,  and  went  on 
to  liear  accusations  against  him  in  his  ab- 
sence, and  to  condemn  him  in  ten  articles 
of  his  public  teachintr,  without  naming  any 
witnesses,  or  any  time  or  place  when  or 
where  either  of  them  were  delivered.  And 
concerning  his  conduct  they  say,  "  He  hath 
led  off  a  party  with  him,  to  rise  up  against 
and  separate  from  the  ecclesiastical  consti- 
tution of  this  colony,  under  which  this 
church  was  peaceably  established  ;  re- 
proachfully insinuating  in  a  church-meet- 
ing, that  under  the  Saybrook  platform  it 
is  king  association  in  opposition  to  Jesus 
Christ  the  only  King  of  the  church.  In 
which  articles,  upon  mature  deliberation, 
we  judge  the  said  Mr.  Bobbins  is  crimin- 
ally guilty  of  the  breach  of  the  third,  fifth, 
and  ninth  commands,  and  of  many  gospel 
rules,  for  which  he  ought  to  give  Christian 
satisfaction,  by  making  a  confession  to  the 
acceptance  of  this  consociation."*  This 
he  was  so  far  from  doing,  that  he  published 
a  narrative  of  the  whole  affair  at  Boston, 
in  which  the  reader  may  find  all  the  above 
particulars. 

The  consociation  waited  a  year,  and  then; 


■  Robbins'  Narrative,  p.  28,  29. 


HIST.    OF    THE,  BAPTISTS    IN    NEW-ENGLAND.  I5J 


met  on  September  29,  1747,  and  after  tell- 
ins  much  of  their  lenity,  and  his  obstinacy 
they  say :  '•  This  consociation  do  now,  upon 
the  whole,  judge,  and  determine  the  said 
Mr.  Robbins  unworthy  the  ministerial  char- 
acter and  Christian  communion  ;  and  ac- 
cordingly do,  in  the  name  of  our  Lord  Jesus 
Christ,  according  to  the  word  of  God,  and 
the  powers  invested  in  this  consociation 
by  the  ecclesiastical  constitution  of  this 
government,  depose  the  said  Mr.  Philemon 
Robbins  from  his  ministerial  office,  and 
ministerial  and  pastoral  relation  to  the  first 
church  in  said  Branford,  and  debar  and  sus- 
pend him  from  communion  in  any  of  the 
churches  of  our  Lord  Jesus  Christ."*  This 
is  in  an  answer  to  Mr.  Robbins,  which  they 
published  in  1748  ;  in  which  they  say  of  his 
voting  with  his  church  to  renounce  the 
Saybrook  platform,  "  There  was  no  more 
validity  in  such  a  vote,  than  there  would 
have  been  in  that,  if  the  major  part  of  the 
first  society  in  Branford  had  voted  to  re- 
nounce the  civil  government  of  Connecti- 
cut."t  And  a  petition  was  sent  to  their 
general  court,  that  they  would  turn  Mr. 
Robbins  out  of  his  meeting-house,  that  a 
regular  minister  might  be  settled  therein. 
But  such  glaring  conduct  opened  their  eyes, 
and  they  ordered  a  council  to  be  called  out 
of  other  counties,  who  prevailed  with  New- 
Haven  consociation  to  restore  Mr.  Robbins 
to  a  seat  with  them,  which  he  held  to  his 
death  in  17S1  ;  but  his  church  sent  no  mes 
eenger  with  him.  And  their  general  court 
revived  their  former  acts  of  toleration  to 
dissenters,  and  ordered  a  new  edition  of 
their  laws  to  be  printed,  which  was  done  in 
1750,  out  of  which  their  late  persecuting 
laws  were  left,  without  any  express  repeal 
of  them.  Governor  Wolcot  published  a 
pamphlet  against  the  Saybrook  scheme  ; 
and  Governor  Fitch  endeavored  to  explain 
away  their  power,  which  has  since  much 
declined. 

An  end  was  thus  put  to  their  imprison 
ing  men  for  preaching  ;  but  still  they  were 
resolute  for  compelling  all  to  support  those 
parish  ministers.  Let  it  be  observed,  that 
the  fathers  of  Plymouth  colony  held,  that 
the  ministers  of  Christ  are  to  be  supported 
only  by  his  laws  and  influence,  and  not  at 
all  by  the  laws  of  men  enforced  by  the 
sword  of  the  magistrate ;  and  many  who 
now  came  out  in  a  separation  from  these 
churches,  descended  i'rom  those  Plymouth 
fathers,  and  meant  conscientiously  to  follow 
their  good  principles,  in  which  others  joined 
them;  but  for  so  doing,  they  suffered  much 
for  several  years,  until  their  oppressors 
found  their  own  cause  was  weakened  there- 
by, and  so  desisted.  A  short  view  of  two  pla- 
ces, may  give  a  general  view  of  the  whole. 

•  Answer  to  Robbins,  p.  117,  t  Vj.~e  3;j. 


The  minister  of  the  first  church  in  Nor- 
wich was  settled  in  1717.  upon  the  old  prin- 
ciple of  New-England  ;  but  in  1744,  he  pro- 
cured a  vote  of  the  major  part  of  the  church 
to  admit  communicants  into  it  without  so 
much  as  a  written  account  of  any  inward 
change  of  heart  at  all.  At  the  same  time 
he  openly  declared  his  attachment  to  the 
Saybrook  platform,  which  the  church  re- 
nounced when  they  settled  bin).  There- 
fore a  large  number  of  the  church  drew  off, 
and  formed  another  church,  and  settled 
another  minister  ;  yet  they  v^'ere  still  taxed 
to  the  old  minister,  and  many  were  impris- 
oned therefor.  Of  this,  and  their  temper 
under  their  sufferings,  a  private  letter  from 
a  widow  fifty-ibur  years  old,  may  give  some 
idea. 

"  Norwich,  Nov.  4,  1752. 
''Dear  Son, 

"  I  have  heard  something  of 
the  trials  among  you  of  late,  and  I  was 
grieved  till  I  had  strength  to  give  up  the 
case  to  God,  and  leave  my  burthen  there. 
And  now  I  would  tell  you  something  of  our 
trials.  Your  brother  Samuel  lay  in  prison 
twenty  days.  October  15,  the  collector 
came  to  our  house,  and  took  me  away  to 
prison  about  nine  o'clock,  in  a  dark  rainy 
night.  Brothers  Hill  and  Sabin  were 
brought  there  next  night.  We  lay  in  pris- 
on thirteen  days,  and  then  were  set  at  lib- 
erty, by  what  means  I  know  not.  Whilst 
1  was  there,  a  great  many  people  came  to 
see  me  ;  and  some  said  one  thing  and  some 
another.  O,  the  innumerable  snares  and 
temptations  that  beset  me,  more  than  I  ever 
thought  of  before  !  But  O,  the  condescen- 
sion of  Heaven  !  Though  I  was  bound 
when  I  was  cast  into  this  furnace,  yet  was 
I  loosed,  and  found  Jesus  in  the  midst  of  the 
lurnace  with  me,  O,  then  I  could  give  up 
my  name,  estate,  family,  life  and  breath, 
freely  to  God.  Now  the  prison  looked  like 
a  palace  to  me.  I  could  bless  God  for  all 
the  laughs  and  scoffs  made  at  me.  O.  the 
love  that  flowed  out  to  all  mankind  !  Then 
I  could  forgive,  as  I  would  desire  to  be  for- 
given, and  love  my  neighbor  as  myself. 
Deacon  Griswold  was  put  in  prison  the  Sth 
of  October,  and  yesterday  old  brother  Gro- 
ver,  and  are  in  pursuit  of  others  ;  all  which 
calls  for  humiliation.  This  church  hath 
appointed  the  13th  of  November,  to  be  spent 
in  prayer  and  fasting  on  that  account.  I 
do  remember  my  love  to  you  and  your  wife, 
and  the  dear  children  of  God  with  you, 
besgingyour  prayers  for  us  in  such  a  dny 
oflrial.  We  are  all  in  tolerable  health, 
expecting  to  see  you.  These  from  your 
loving  mother, 

"ELIZABETH  BACKUS." 

They  afterwards  imprisoned  her  brother 


152    HIST.  OF    THE    BAPTISTS    I N    N  E  W-EN  GL  AND, 


for  such  taxes.  Avhile  he  was  a  member  of 
their  legishiture  ;  and  iheywenlon  in  sucii 
ways  for  about  eight  years,  until  the  spirit- 
ual weapons  of  truth  and  love,  vanquished 
those  carnal  weapons,  which  have  not  been 
so  used  in  Norwich  since.  And  the  same 
may  be  observed  of  Canterbury.  Mr. 
Elisha  Paine  was  ordained  pastor  of  a 
church  on  Long  Island  in  May,  1752:  but 
as  he  came  over  to  Canterbury  the  fall  af- 
ter, he  was  seized  and  imprisoned  at  Wind- 
ham, November  21,  1752,  for  a  tax  to  the 
minister  whom  the  church  rejected.  Upon 
which  he  said,  "  I  cannot  but  marvel  to  see 
how  soon  the  children  will  forget  the  sword 
that  drove  their  fathers  into  this  land,  and 
take  hold  of  it  as  a  jewel,  and  kill  their 
grand -children  therewith.  O,  that  men 
could  see  how  far  this  is  from  Christ's  rule  ! 
that  all  things  which  we  would  have  others 
do  unto  us,  that  we  should  do  even  so  unto 
them.  I  believe  the  same  people,  who  put 
this  authority  into  the  hands  of  Mr.  Cogs- 
well, their  minister,  to  put  me  into  prison 
for  not  paying  him  for  preaching,  would 
think  it  very  hard  for  the  church  I  belong 
to,  and  am  pastor  of,  if  they  should  get  the 
upper  hand,  and  tax  and  imprison  him,  for 
what  he  should  be  so  unjustly  taxed  at ; 
and  yet  I  can  see  no  other  difference,  only 
because  the  power  is  in  his  hands ;  for  I 
suppose  he  has  heard  me  as  often  as  I  ever 
have  him,  and  yet  he  hath  taken  from  me 
by  force  two  cows  and  one  steer,  and  now 
my  body  held  in  prison,  only  because  the 
power  is  in  his  hands."  And  on  Decem- 
ber 11,  he  wrote  to  the  assessors  of  Canter- 
bury, and  reminded  them  of  the  cruelty  of 
the  two  beasts  at  Rome,  and  then  said : 
"  What  your  prisoner  requests  of  you  is,  a 
clear  distinction  between  the  ecclesiastical 
constitution  of  Connecticut,  by  which  I  am 
now  held  in  prison,  and  those  thrones  or 
beasts  in  the  foundation,  constitution  and  sup- 
port thereof.  For  if  you  can  shew,  by  scrip- 
ture and  reason,  that  they  do  notallstandon 
the  throne  mentioned  in  Psalm  xciv.  20,  but 
that  the  latter  is  founded  on  the  rock,  Christ 
Jesus,  I  will  confess  my  fault,  and  soon 
clear  myself  of  the  prison.  But  if  this 
constitution  hath  its  rise  from  that  throne, 
then  come  forth  to  the  help  of  the  Lord 
against  the  mighty,  for  it  is  better  to  die  for 
Christ  than  to  live  against  him.  From  an 
old  friend  to  this  civil  constitution,  and  long 
vour  prisoner. 

ELISHA  PAINE."* 

Five  days  after  he  was  released  ;  but  the 
extremity  of  a  severe  winter  kept  him  long 
from  his  family,  who  suHered  much  in  an 
unfinished  house  for  want  of  his  help.  Mr. 
Solomon  Paine  published  a  book  this  year 


'  Mr.   Paine  continued  the  pastor  of  liis  church  on 
Long  Ibland,  till  he  died,  in  1775,  aged  eiyhiy-four  years. 


to  shew  '•  the  difference  between  the  church 
of  Christ,  and  the  churches  established  by 
law  in  Connecticut."  And  though  they 
continued  this  oppression  until  1771,  yet 
their  minister  was  tlieri  dismissed ;  and 
many  confessed  their  faults  in  those  oppres- 
sions, and  equal  liberty  has  been  enjoyed 
in  Canterbury  ever  since. 


CHAPTER    XI. 

The  cause  why  Baptist  churches  increased 
in  several  places,  though  opposed  by  many. 
Two  who  were  against  them  die.  The 
corruption  of  many  e.rposed.  Episcopa- 
lians try  for  power  here.  The  great 
earthquake  awakens  many.  More  Bap- 
tist churches  formed.  Providence  Col- 
lege constituted.  Light  given  about  bap- 
tism by  Pcedobaptists  ;  and  by  writings 
concerning  religious  establishments.  The 
evil  ofth em  opened.  Particularly  at  Bos  ■ 
ton.  Universalism  exposed.  New  revi- 
vals. Whitejield  dies.  Certificate  laws 
exposed.  7  he  war  comes  on.  The  Bap- 
tists unite  with  their  country  in  it.  The 
Quakers  did  not. 

When  religion  was  revived  in  1741,  there 
were  but  nine  Baptist  churches  in  all  the 
Massachusetts  government,  and  none  in 
New-Hampshire  or  Vermont.  As  Psedo- 
baptist  instruments  were  chiefly  used  in 
that  work,  and  the  most  of  the  old  Baptists 
were  not  clear  in  the  doctrines  of  grace, 
they  were  generally  prejudiced  against  it. 
Yet  the  great  change,  that  was  then 
wrought  in  many  minds,  was  the  evident 
cause  of  tiie  spread  of  the  Baptist  princi- 
ples in  our  land,  which  have  increased  ever 
since.  The  subjects  of  that  work  of  grace 
embraced  two  ideas  which  produced  this 
effect.  The  first  is,  that  saving  faith  is 
necessary  to  give  any  soul  a  true  right  to 
communion  in  the  church  of  Christ.  The 
second  is,  that  there  is  no  warrant  for  a 
half-way  covenant  therein.  And  as  infants 
are  generally  in  the  state  of  nature  when 
they  are  said  to  be  brought  into  covenant, 
infant  baptism  expires  before  these  princi- 
ples. Yet,  natural  affection,  education, 
honor,  gain  and  self-righteousness,  all  con- 
spire together  to  prejudice  people  against 
becoming  Baptists.  1 1  is  not  strange,  there- 
fore, that  but  few  became  such  for  many 
years. 

The  pastor  of  the  Baptist  church  in  Bos- 
ton was  dark  in  doctrine,  and  opposed  the 
revival  of  religion  that  began  there  in  1740  ; 
therefore  a  few  of  the  church  drew  off,  and 
Ibniied  another  church  in  1742,  and  ordain- 
ed a  pastor  in  1743,  who  was  a  clear  preach- 
er of  the  gospel,  and  many  joined  with  them 


HIST.    OF    THE    BAPTISTS    IN    N  E  WE  N  GL  AN  D.  153 


from  adjacent  towns.  A  second  Baptist 
church  was  also  formed  and  organized  in 
Rehoboth,  in  1743.  The  like  was  done  at 
Stonnington  in  Connecticut,  the  same  year. 
And  they  increased  so  much  in  New- Jersey, 
that  Mr.  Dickinson,  the  first  President  of 
their  college,  wrote  a  pamphlet  against 
them,  which  was  printed  both  in  New- 
York  and  Boston,  in  1746.  But  it  was  sent 
over  to  London,  and  Dr.  Gill  published  an 
answer  to  it  in  1749 ;  to  which  Mr.  Peter 
Clark  replied  in  1752  ;  and  this  examina- 
tion of  the  subject  caused  light  to  be  spread 
in  our  land. 

More  than  threescore  members  of  the 
separate  church  in  Sturbridge,   including 
all   their  officers,  were   baptized  in  1749. 
Elder    Ebenezer    Moulton,   of  Brimfield, 
baptized  the  first  part  of  them,  and  many 
others  about  the  same  time.     In  Septem- 
ber that  year,  he  baptized  ten  persons  in 
Bridgewater,  and  three  in  Raynham.     The 
month  before,  a  controversy  was  brought 
into  the  separate  church  in  the  joining  bor- 
ders of  Bridgewater  and  Middleborough, 
which  was  managed  in  an  unhappy  man- 
ner, and  served  to  prejudice  many  against 
the  Baptist  principles;  yet  they  gradually 
prevailed,  until  their  pastor  and  others  were 
baptized  in   1751,  and   oth^s  afterwards, 
who   yet  held  communion  with^their   old 
brethren  for  a  number  of  years.     Several 
lively  preachers  were  received  among  the 
old   Baptists   in    Narragansett,   who   liad 
much  success   there ;    and  Baptist  elders 
went  from  thence,  and  baptized  many  in 
the  separate  churches  in  Connecticut,  and 
it  seemed   as   though  all  those   churches 
would  become  Baptists  ;  but  for  fear  of  it, 
fierce  opposition  was  raised  against  what 
was  called  re-baptising,  which  was  declar- 
ed to  be  a  very  wicked  action,  and  some  re- 
tracted it.     This  caused  much  unhappiness, 
and  councils  were  called  upon  it,  and  a  gen- 
eral meeting  of  churches  at  Exeter,  in  May 
175.3,  and  a  larger  one  at  Stonnington  in 
May,  1754  ;   but  they  could  not  settle  the 
controversy.     Though  the  communing  of 
all  real  saints  together,  appeared  to  be  of 
great  importance,  yet  many  found  by  de- 
grees that  it  could  not  be  done  in  that  way  ; 
for  they  saw  that  if  they  came  to  the  Lord's 
supper  with  any  who  were  only  sprinkled 
in  their   infancy,    it   practically  said   they 
were  baptized,  when  they  beheved  in  their 
consciencies  that  they  were  not.    And  prac- 
tical lying  is  a  great  sin.     We  ought  to 
use  all  the  freedom  towards  all  men,  and 
towards  Christians  especially,  that  we  can 
with  a  good  conscience  ;  but  neither  Scrip- 
ture nor  reason  can   require  us   to  violate 
our   own  consciences  for  any  cause  what- 
ever.    And  upon  these  principles  the  first 
Baptists  cliurchin  Middleborough  was  con- 
stituted, January  16,  1756.  and  their  former 
Vol.  1.— T. 


pastor  was  installed  in  his  office,  June  23 
following.  This  was  the  first  Baptist 
church  which  was  formed  in  an  extent  of 
country  of  more  than  an  hundred  miles  long, 
from  Bellingham  to  the  end  of  Cape  Cod, 
and  near  fifty  miles  wide,  between  Boston 
and  Rehoboth,  in  which  are  now  above 
twenty  churches. 

In   two  years  before,  gospel   preachers 
from  New- York  and  New-Jersey,  had  trav- 
elled several  times  to  Newport  and  Swan- 
sea, and  labored  among  our  old  Baptist 
churches  with  success  ;  and  a  reformation 
in  doctrine  and  conduct  followed  and  also  a 
friendly  intercourse  with  our  new  churches. 
Mr.  Solomon  Paine,  who  had  opposed  the 
Baptists  much,  died  October  25,  1754,  and 
Mr.  Thomas  Stevenson,  November  13,  1755, 
after  which  thai  opposition  abated.     But  a 
cruel  war  now  came  on,  which  turned  the 
minds  of  people  off  from  the  great  concerns 
0?  the  soul  and  eternity,  to  the  confusions 
of  this  world.     The  ministers  who  had  been 
against  the  late  glorious  work,  were  now 
using  all  their  art  to  render  the  doctrines  of 
sovereign  grace  odious ;  and  the  doctrine  of 
Jesus  Christ  being  truly  the  Son  of  God, 
and  justification  by  faith  in  his  righteous- 
ness, was  treated  with  scorn  and  contempt, 
in  a  publication  at  Boston  in  1755.     And 
the  same  spirit  appeared  in  Connecticut. 
The  Baptist  minister  and  church  of  Wall- 
ingfbrd  removed  from  thence  in  17-50 ;  but 
when   the   Congregational   minister,   who 
had  persecuted  Mr.  Bobbins,  died  there  in 
1756,  his  people  had  great  difficulties  about 
settUng  another.     Among   twenty    candi- 
dates, tliey  could  not  agree  about  any  one 
of  them.     Therefore  in  the  Spring  of^  1758, 
they  were  advised  to  send  to  Cambridge, 
and  they  did  so,  and  a  man  came  highly 
recommended  from  thence,  and  the  major- 
ity elected  him  for  ther  pastor;  and  appoint- 
ed his  ordination  to  be  on  October  11.   But 
instead  of  acting  by  Saybrook  platform, 
they  sent  for  such  ministers  as  suited  them 
in  their  own  county,  and  in  other  places, 
who  were  of  their  party.     God  says  '•  Mark 
them  which  cause  divisions  and  offences, 
contrary  10   the   doctrine   which  ye   have 
learned,  and  avoid  them  ;  for  they  that  are 
such,  serve  not  our  Lord  Jesus  Christ,  but 
their  own  belly ;  and  by  good  words  and 
fair  speeches  deceive  the  hearts  of  the  sim- 
ple."    Rom.  xvi.   17,  18.     This  word   has 
been  abundantly  cast  upon  all  men  who 
have  separated  from  ministers  who  were 
supported  by  force  ;  though  they  have  paid 
no  regard  to  two  characters  described  in 
the  text.     The  first  is,  them  who  cause  di- 
visio7is  ;  the  second  is,  their  acting  cmitrary 
to  the  doctrine  which  the  Christian  church 
have  learned  ;    for  Christ  himself  caused 
divisions  between  his  church  and  the  world. 
And  because  the    ministers  of  Windham 


154  HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


county  ordained  a  candidate  m  Canterbury 
in  1744,  contrary  to  the  minds  of  the  major- 
ity of  the  church,  divisions  and  offences 
were  caused  thereby  through  the  land.  An- 
other division  was  now  coming  on  about 
doctrines;  for  some  members  of  the  church 
in  WaUingford  had  visited  their  candidate, 
and  desired  to  know  his  thoughts,  "  about 
original  sin,  and  the  saints'  perseverance, 
the  power  of  free-will,  and  falling  from 
grace,"  but  he  refused  to  tell  them.  As 
they  were  not  willing  to  sit  under  such  a 
teacher  of  souls,  there  consociation  was 
convened  at  WaUingford  the  day  before  the 
ordination  was  to  be,  to  hear  and  act  upon 
a  complaint  exhibited  against  their  candi- 
date ;  but  he  and  his  party  protested  against 
their  meeting  at  that  time,  and  refused  to 
be  tried  by  them.  The  ministers  whom 
they  had  called,  formed  themselves  into  a 
council,  and  went  into  the  meeting-house, 
and  heard  the  candidate  vindicate  himself, 
before  judges  that  his  accusers  refused  to  be 
tried  by.  Though  while  they  were  there, 
they  received  a  paper,  signed  by  ninety- 
five  inhabitants  of  that  parish,  who  possess- 
ed about  half  the  freehold  estate  therein, 
desiring  them  not  to  proceed  in  the  ordina- 
tion ;  and  also  a  message  from  their  conso- 
ciation, warning  and  beseeching  them  not 
then  to  proceed  ;  yet  in  the  face  of  all  this, 
they  went  on  and  ordained  him  as  the  pas- 
tor of  that  parish. 

Such  an  instance  was  never  before  known 
in  our  land  ;  therefore  the  consociation  ad- 
journed, and  called  the  southern  consocia- 
tion of  Hartford  county  to  meet  with  them ; 
but  they  could  not  bring  said  party  to  be 
tried  by  them  ;  therefore  at  their  meeting 
of  April  3,  1759,  they  gave  the  sen-tence  of 
non-communion  against  the  minister  so  or- 
dained in  WaUingford,  and  against  the 
members  of  the  church  who  should  contin 
ue  with  him.  They  declared  the  ministers 
of  their  county  who  acted  in  that  ordination 
to  be  disorderly  persons,  until  they  gave 
satisfaction  for  that  otlence  ;  and  they  were, 
Joseph  Noyes,  Isaac  Stiles,  and  Chauncey 
Whittlesey  of  New-Haven,  Samuel  Whit- 
tlesey of  Milford,  Theophilus  Hall  of  Me- 
ridan,  and  Jonathan  Todd  of  East-Guilford. 
Two  of  these  were  sons  of  the  old  minister 
of  WaUingford,  and  one  of  them  was  the 
tutor  for  whom  David  Brainard  was  expell- 
ed from  coUege. 

Mr.  Todd  and  WiUiam  Hart  wrote  in  fa- 
vor of  these  men,  and  Mr.  E.  Elles  and  Noah 
Hohart  wrote  against  them ;  and  all  the 
above  things  appear  in  their  publications. 
Mr.  Robbins  was  one  of  their  judges,  in  an 
affair  which  affords  useful  lessons.  Here 
we  see  how  self  can  blind  the  children  of 
men.  The  scene  of  these  actions  was  in 
the  same  town  from  whence  all  their  actings 
against  him  originated.     He  only  preached 


there  occasionally ;  they  settled  a  minister 
in  the  parish.  He  acted  against  the  desire 
of  two  ministers  and  forty-two  inhabitants ; 
they  against  their  consociation  and  ninety- 
five  inhabitants.  In  the  first  case  the  Say- 
brook  scheme  was  fairly  renounced,  and 
the  word  of  God  taken  in  its  room  ;  in  the 
other  they  only  protested  against  the  meet- 
ing of  the  consociation  at  that  time,  but  in- 
tended to  be  of  it  afterwards.  These  things 
caused  a  division  in  the  town,  and  another 
church  and  minister  were  settled  there ;  two 
Baptists  churches  also  are  since  formed  in 
WaUingford.  And  their  conduct  produced 
like  effects  in  other  places. 

The  preaching  of  Mr.  Ebenezer  White 
of  Danbury,  was  not  liked  by  a  minor  part 
of  his  hearers,  and  they  went  and  complained 
of  him  to  their  association,  and  advised  to 
the  calling  of  the  consociation  of  that  dis- 
trict to  hear  and  act  upon  it.  But  when 
Mr.  White  heard  of  it,  he  called  his  church 
together,  June,  28,  1763,  and  they  renounc- 
ed the  Saybrook  platform,  which  many  of 
them  never  liked,  though  they  did  not 
renounce  communion  with  the  churches 
who  were  under  it.  When  the  consocia- 
tion of  the  eastern  district  of  Fairfield  coun- 
ty met  at  Dqjibury  in  August,  Mr.  White 
and  his  churCh  intbrmed  them  of  what  they 
had  done,  and  refused  to  be  tried  by  them. 
Yet  they  would  hear  the  case,  and  finding 
it  to  be  very  difficult,  ihey  adjourned,  and 
called  in  the  consociation  of  the  western 
district  of  that  county  to  act  with  them. 
After  other  adjournments,  and  much  labor, 
they  at  their  meeting  of  March  27,  1764, 
rejected  Mr.  While  and  a  large  majority  of 
his  church,  and  held  the  minority  as  the 
church  and  society  in  Danbury,  and  refus- 
ed to  recommend  Mr.  White  as  a  preacher 
to  any  people,  until  he  gave  them  satisfac- 
tion. But  five  ministers  entered  their  pro- 
test against  this  last  article,  the  first  of 
whom  was  Mr.  David  Judson  of  Newtown, 
who,  with  his  church,  afterwards  renounc- 
ed the  Saybrook  platform.  Thus  those 
ministers  caused  divisions  and  offences, 
from  place  to  place,  by  acting  upon  that 
arbitrary  scheme.  Ancl  there  are  now  two 
Baptist  churches  in  Danbury,  and  one  in 
Newtown,  with  125  members  in  the  three 
churches,  and  104  in  the  two  in  WaUing- 
ford. These  were  their  numbers  in  1802. 
What  Dr.  Chauncey  and  others  had  pub- 
lished about  Bishops  in  each  parish,  encour- 
aged the  ministers  who  were  ordained  by 
Bishops  in  England,  to  deny  that  any  who 
were  not  so  ordained  could  have  any  just 
right  to  administer  gospel  ordinances.  And 
they  erected  an  episcopal  church  in  Cam- 
bridge, near  the  college  ;  at  the  opening  of 
which  a  discourse  was  delivered,  which  con- 
tained bitter  reflections  upon  the  fathers  of 
this  country,  for  their  separation  from  the 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  I55 


church  of  England.  To  this  Dr.  Jonathan 
Mayhew  of  Boston,  pubHshed  a  smart  an- 
swer, but  a  reply  was  returned,  said  to  be 
written  by  the  archbishop  of  Canterbury. 
This  controversy  was  warmly  carried  on, 
until  the  American  war  came  on,  which  is- 
sued in  our  independence  of  Britain. 

The  great  earthquake,  on  the  morning 
of  November  18,  1755,  served  to  awaken  a 
number  of  people,  and  that  and  other  means 
were  blessed  for  the  conversion  of  several 
in  the  time  of  the  war  that  then  came  on. 
The  second  Baptist  church  in  Middlebo- 
rough  was  formed  November  16,  1757,  and 
the  third  on  August  4,  1761,  and  pastors 
were  ordained  in  each  of  them.  Baptist 
churches  were  likewise  formed  and  organ- 
ized in  1761,  in  Norton  and  in  Ashfield, 

A  revival  of  religion  came  on  in  the  third 
Baptist  church  in  Middleborough  in  May, 
1762,  and  prevailed  so  through  all  the  sum- 
mer, that  people  held  frequent  meetings  on 
week  days  as  well  as  the  sabbaths,  and 
great  numbers  were  hopefully  converted 
and  added  to  the  church ;  and  it  spread 
among  other  denominations.  Although  ma- 
ny said  they  would  all  come  to  want,  be- 
cause they  neglected  their  worldly  business 
so  much,  yet  a  few  seasonable  showers,  in 
a  great  drought,  caused  a  double  crop  of 
corn,  so  that  they  had  enough  for  them- 
selves, and  much  to  spare  for  others  at  a 
distance,  where  their  crops  were  much  cut 
short,  which  was  very  convincing  to  many. 
This  work  was  much  more  pure,  and  peo- 
ple acted  more  understandingly,  than  in 
our  former  revivals  ;  and  if  all  would  learn 
to  seek  first  the  kingdom  of  God,  and  his 
righteousness,  they  would  find  an  addition 
of  all  needful  good  unto  them. 

This  work  was  very  extensive  afterwards 
in  many  parts  of  this  land.  It  came  on  in 
Ipswich,  under  the  ministry  of  Mr.  John 
Cleaveland,  near  the  close  of  1763,  and 
caused  the  addition  of  ninety  communicants 
to  his  church  in  less  than  a  year.  And  the 
work  was  great  at  Providence,  Norwich, 
and  many  other  places  in  1764 ;  and  in 
March  that  year  it  was  greater  at  East- 
hampton  on  Long  Island,  where  one  Jew 
was  converted.  And  as  a  Baptist  minister 
went  through  Woodstock  in  Connecticut, 
in  December,  1763,  he  preached  a  sermon 
to  a  few  people,  one  of  whom  was  a  young 
man,  who  had  been  a  leader  in  vanity  ;  but 
he  was  then  seized  with  conviction,  and 
was  converted  in  March  after,  upon  which 
four  of  his  old  companions  came  to  try  if 
they  could  not  draw  him  back  to  his  old 
ways  ;  which  they  were  so  far  from  doing, 
that  his  labors  with  them  produced  a  change 
in  their  minds  ;  a  great  work  was  wrought 
in  the  town,  a  Baptist  church  was  formed 
there,  and  he  was  ordained  their  pastor  in 
1768.     And  other  things  concurred  to  open 


a  wide  door  for  the  spread  of  Baptist  prin- 
ciples in  our  land. 

Until  now  they  had  never  had  the  gov- 
ernment of  any  college,  for  the  education 
of  youth  in  human  learning.  Their  church- 
es in  Pennsylvania  and  New-Jersey,  had 
held  an  annual  meeting  to  promote  their 
welfare,  ever  since  1707 ;  and  it  now  ap- 
peared expedient  to  them,  to  endeavor  to 
erect  a  college  in  Rhode  Island  government, 
for  the  above  purpose.  Mr.  James  Man- 
ning, who  was  born  in  Elizabethtown,  Oc- 
tober 22,  1738,  graduated  at  Princeton  col- 
lege in  1762,  and  ordained  a  minister  of  the 
gospel,  appeared  to  them  a  suitable  man  to 
lead  in  this  work.  Therefore,  on  a  voyage 
to  Halifax,  he  called  at  Newport,  and  pro- 
posed the  affair  to  a  number  of  Baptist 
gentlemen,  and  they  liked  it  well ;  and 
though  they  met  with  some  opposition,  yet 
they  obtained  a  charter  for  a  college,  in 
February,  1764,  from  their  legislature,  in 
which  the  president  was  always  to  be  a 
Baptist,  and  so  were  the  majority  of  the 
corporation,  though  some  of  the  Episcopal, 
duaker  and  Congregational  denominations 
were  to  be  of  it.  No  religious  test  was  ev- 
er to  be  imposed  upon  the  scholars,  though 
great  care  was  to  be  taken  about  their 
morals. 

Mr.  Manning  removed  his  family  to 
Warren,  in  July,  where  a  Baptist  church 
was  then  formed,  and  he  ministered  to  them. 
In  September,  1765,  he  was  chosen  presi- 
dent of  the  college,  and  diligently  attended 
to  the  duties  of  it,  until  seven  young  gen- 
tlemen took  their  first  degrees  there,  Sep- 
tember 7,  1769.  In  the  Spring  after  the 
college  was  removed  to  Providence,  where 
a  large  brick  edifice  was  erected  for  it,  and 
a  house  for  the  president,  all  by  personal 
generosity  ;  and  no  government  upon  earth 
ever  gave  any  thing  towards  said  buildings, 
or  for  the  college  funds  ;  though  vast  sums 
had  been  given  by  the  governments  of  the 
Massachusetts  and  Connecticut  to  their 
colleges.  But  the  buildings,  library,  and 
funds  of  this  college,  were  all  produced 
voluntarily,  and  chiefly  from  the  inhabitants 
of  Providence,  many  of  whom  sprung  from 
the  planters  of  the  first  Baptist  church  in 
America.  O  how  far  was  this  from  the 
thoughts  of  the  Massachusetts,  when  they 
banished  Roger  Williams  for  opposing  the 
use  of  force  in  religious  affairs  ! 

Mr.  Hezekiah  Smith  was  a  classmate 
with  Manning,  and  was  ordained  a  minis- 
ter of  the  gospel.  Having  travelled  and 
preached  it  to  the  southward  as  far  as  Geor- 
gia, he  came  into  New-England  in  the 
Spring  of  1764,  and  preached  much,  among 
various  denominations,  with  an  expectation 
of  going  back  in  the  fall ;  but  a  destitute 
parish  in  Haverhill  prevailed  with  him  to 
stay  and  preach  to  them,  which  lie  did  with 


156    HIST.  OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


success ;  and  a  Baptist  church  was  formed 
in  the  heart  of  the  town,  May  9,  1765. 
Upon  which  many  raised  opposition  against 
him,  and  things  were  published  against  the 
Baptists  in  general ;  to  which  answers  were 
returned ;  and  the  more  their  principles 
were  examined,  the  more  they  were  em- 
braced. Controversies  among  their  oppo- 
nents had  a  like  effect;  for  in  1768,  Dr. 
Joseph  Bellamy  began  a  dispute  against 
the  half-way  covenant,  which  was  pursued 
for  several  years.  Dr.  Moses  Mather  was 
one  who  wrote  against  him,  and  he  held 
up  the  cftvenant  with  Abraham,  as  a  cove- 
nant that  all  ought  to  be  in,  in  order  to  use 
the  means  of  grace  for  their  conversion. 
But  Dr.  Bellamy  replied,  and  said,  "  the 
unbaptized  have  as  good  a  right  to  read 
and  hear  the  word  of  God,  as  the  baptized 
have ;  and  as  good  a  right  to  believe  and 
embrace  the  gospel.  For  by  Christ's  last 
commission,  the  gospel  is  to  be  preached 
to  all  nations  ;  yea,  to  every  creature  ;  and 
that  previous  to.  and  in  order  to  prepare 
men  for  baptism.  Mark  xvi.  15.  16.  So 
that  there  is  not  the  least  need  of  being  in 
his  external  covenant,  in  order  to  have  as 
good  a  right  to  hear  and  believe,  and  to 
be  justified  by  the  gospel,  as  any  men 
on  earth  have  ;  for  there  is  no  difference. 
Romans  iii.  22."*  And  how  strong  is  this 
reasoning  for  the  baptism  of  believers  only ! 
But  greater  things  were  then  before  them. 

When  the  British  court  had  determined 
to  tax  America,  their  bishops  had  great 
hopes  of  establishing  their  worship  upon 
it ;  and  one  of  them  then  said,  "  We  may 
assure  ourselves  that  this  benefit  will  flow 
to  the  church  from  our  present  most  gra- 
cious sovereign,  whenever  pubhc  wisdom, 
public  care,  public  justice  and  piety  shall 
advise  the  measure.  This  point  obtained, 
the  American  church  will  soon  go  out  of 
its  infant  state,  be  able  to  stand  upon  its 
own  legs ;  and  without  foreign  help,  sup- 
port and  spread  itself  Then  the  business 
of  this  society  will  have  been  brought  to 
the  happy  issue  intended."! 

The  society,  to  whom  this  was  preached, 
had  expended  vast  sums,  for  sixty-six  years, 
to  propagate  what  they  called  the  gospel 
in  America  ;  and  they  now  discovered  what 
they  were  after  ;  which  was  to  have  Epis- 
copacy supported  by  force  in  our  country. 
By  the  abstract  at  the  end  of  this  sermon, 
it  appears  that  their  society  had  then  only 
seven  ministers  in  tlie  whole  of  North  Car- 
olina, when  they  had  twenty-three  in  the 
Massachusetts  and  Connecticut.  Yet  their 
profession  was,  to  send  ministers  to  gospel- 
jze  the  heathen,  or  to  teach  others  who  had 


*  Reply  to  Mather,  p.  75. 

i  Seniioti  iu  I.oniluii,  February  20,  17(J7,  by  the  Biahop 
of  {.audaff,  p.  2-5,25. 


not  a  sufficient  support  for  ministers  among 
them.  And  Dr.  Chandler,  of  New-Jersey, 
now  wrote  upon  the  same  argument,  which 
I  before  referred  to  ;  and  the  danger  of  their 
succeeding  appeared  to  be  so  great,  that 
Dr.  Chauncy  wrote  a  large  answer  to  him, 
wherein  he  said : 

"  We  are  in  principle  against  all  civil 
estabhshments  in  religion;  and  as  we  do 
not  desire  any  establishment  in  support  of 
our  own  religious  sentiments  or  practice, 
we  cannot  reasonably  be  blamed,  if  we  are 
not  disposed  to  encourage  one  in  favor  of 
the  Episcopal  colonists.  It  does  not  appear 
to  us,  that  God  has  entrusted  the  state  with 
a  right  to  make  religious  establishmenls. 
If  the  state  in  England  has  this  delegated 
authority,  must  it  not  be  owned,  that  the 
state  in  China,  in  Turkey,  in  Spain,  has 
this  authority  also?  What  should  make 
the  difference  in  the  eye  of  true  reason  ? 
Ha.th  the  state  in  England  been  distinguish- 
ed by  heaven  by  any  particular  grant  be- 
yond the  state  in  other  countries  ?  If  it 
has,  let  the  grant  be  produced.  If  it  has 
not.  all  states  have  in  common  the  same 
authority.  And  as  they  must  severally  be 
supposed  to  exert  their  authority  in  estab- 
lishments conformable  to  their  own  senti- 
ments in  religion  ;  what  can  the  conse- 
quence be,  but  infinite  damage  to  the  cause 
of  God  and  true  religion  ?  And  such  in 
fact  has  been  the  consequence  of  these  es- 
tablishments in  all  ages,  and  in  all  places."* 

The  general  association  of  ministers  in 
Connecticut  published  a  letter  of  thanks  to 
Dr.  Chauncy,  for  writing  this  book,  in  a 
Boston  paper,  in  1768.  But  Chandler  wrote 
again,  and  Chauncy  replied,  and  said,  "  The 
religion  of  Jesus  has  sufl'ered  more  from 
the  exercise  of  this  pretended  right,  than 
from  all  other  causes  put  together ;  and  it 
is  with  me,  past  all  doubt,  that  it  will  never 
be  restored  to  its  primitive  purity,  simplici- 
ty and  glory,  until  religious  establishments 
are  so  brought  down  as  to  be  no  more."! 
And  yet  he  had  published  more,  for  thirty 
years,  to  uphold  the  Congregational  estab- 
lishments in  New-England,  than  any  other 
man.  And  if  any  should  plead  that  he 
held  these  not  to  be  real  establishments, 
that  plea  cannot  be  truth,  because  they  hold 
fast  three  principles  here,  that  are  the  foun- 
dation of  all  worldly  establishments  that 
ever  were  made  under  the  name  of  Chris- 
tianity. The  first  is,  infant  baptism,  which 
lays  bands  upon  children  before  they  can 
choose  for  themselves  ;  and  education,  hon- 
or, gain  and  self-righteousness,  hold  them 
in  that  way  all  their  days,  in  the  general 
custom  of  the  world.  The  second  is,  the 
supporting  of  religious  teachers  by  force, 
by  the  power  of  the  magistrate.     The  third 


'  Answer  to  Chandler,  p.  152,  153. 
t  Reply,  1770,  p.  144,  145, 


HIST.    OF    THE    BAPTISTS    IN    NEW -ENGLAND.     I57 


is,  the  allowing  religious  ministers  a  power 
of  office  which  the  people  cannot  give  nor 
take  away.  The  church  of  Rome,  and  the 
church  of  England,  were  built  and  are  now 
upheld  entirely  by  these  three  principles ; 
and  the  Congregational  churches  that  are 
established  by  law  in  the  Massachusetts  and 
Connecticut,  hold  each  of  them  fast.  As 
long  as  rulers  force  the  people  to  sup- 
port religious  teachers,  it  bribes  them  to  use 
all  their  influence  in  favor  of  such  rulers, 
and  this  bribes  rulers  to  continue  in  that 
way.  And  God  says,  "  A  gift  doth  blind 
the  eyes  of  the  wise,  and  pervert  the  words 
of  the  righteous."  Deat.  xvi.  19.  And  so 
many  wise  and  righteous  men  have  gone 
in  that  way,  that  it  is  very  difficult  for  their 
children  to  get  out  of  it.  But  the  word  of 
God  points  out  a  clear  light,  which  is  to  di- 
rect our  feet  in  the  way  of  peace.  And  he 
gives  a  most  solemn  warning  to  all,  against 
adding  to  or  taking  from  his  words.  Rev. 
xxii.  18,  19.  And  no  men  can  force  others 
to  support  any  religious  teachers,  without 
adding  to  the  holy  Scriptures,  our  only 
safe  rule  of  conduct.  What  vast  expenses 
would  be  saved  to  worldly  governments, 
if  that  evil  was  entirely  renounced  !  For 
the  costs  of  legislatures  to  make  laws 
about  worship,  parishes  and  ministers,  is  a 
main  part  of  the  expenses  of  all  govern- 
ments who  go  in  that  way.  Religious  pre- 
tences have  caused  the  most  of  the  wars  that 
have  been  in  the  world,  under  the  name  of 
Christianity ;  and  the  expenses  whicli  are 
occasioned  by  wars,  are  as  much  as  half  of 
the  support  of  government  in  Europe  and 
America. 

Yet  the  holding  of  ministers  above  the 
churches  is  still  a  darling  point  in  our  coun- 
try, against  all  the  light  which  God  has 
given  us.  For  the  minister  of  Bolton,  in 
Worcester  county,  drank  to  access  on  a  sa- 
crament day,  so  as  to  shock  his  whole  con- 
gregation. His  church  called  him  to  ac- 
count for  it,  but  he  did  not  give  them  sat- 
isfaction. Three  councils,  one  after  anoth- 
er, were  called  about  it,  but  they  were  all 
for  continuing  him  in  office  there ;  but  as 
he  had  assumed  the  power  to  negative  the 
acts  of  the  church,  and  to  dissolve  their 
meeting,  they  called  another,  and  chose  a 
moderator  and  clerk,  and  made  some  pro- 
posals to  their  minister,  and  adjourned. 
But  as  he  gave  them  no  satisfaction,  they 
met  on  August  8,  1771,  and  dismissed  him 
from  them,  and  the  town  concurred  in  it. 

Upon  this,  ministers  were  much  alarmed, 
and  things  were  published  against  the 
church,  as  daring  usurpers  of  an  unwar- 
rantable power  ;  upon  which  two  editions 
of  Mr.  Wise's  works  were  printed  at  Bos- 
ton, to  shew  what  power  the  church  once 
had.  But  the  general  convention  of  min- 
isters at  Boston,  in  May,  1773,  published  a 


pamphlet,  to  try  to  prove  that  no  church 
had  a  right  to  dismiss  their  minister,  with- 
out the  direction  of  a  council  therein.  And 
in  August  following,  a  council  of  seven 
churches  met  at  Bolton,  and  tried  hard  to 
have  that  minister  restored  again  to  his  of- 
fice there ;  and  because  they  could  not 
obtain  it,  they  printed  their  result  at  Bos- 
ton, ds  their  testimony  against  any  such 
power  in  their  churches.  Dr.  Chauncy 
was  moderator  of  that  council. 

In  1772,  a  man  from  England,  by  the  way 
of  New- York,  came  to  Boston,  and  artfully 
held  up  that  Christ  had  paid  the  debt  to 
justice  for  all  mankind,  so  that  none  of  them 
would  suffer  in  hell  after  the  day  of  judg- 
ment. This  gave  so  great  a  shock  to  the 
ministers  who  held  to  general  redemption, 
that  they  published  nothing  against  him  in 
ten  years ;  but  in  1782,  an  anonymous 
pamphlet  came  out  in  Boston  against  him. 
And  Dr.  Chauncy  published  a  book  in  1784, 
wherein  he  held  forth,  that  the  fire  of  hell 
would  pvirge  away  the  sins  of  all  the  race 
of  Adam,  so  that  they  would  be  all  saved, 
after  ages  of  ages,*  This  the  pamphlet,  in 
1782,  had  cBWcApurgatory.] 

Now  an  inspired  apostle  says,  "  If  the 
blood  of  bulls,  and  of  goats,  and  the  ashes 
of  an  heifer  sprinkling  the  unclean,  sancti- 
fieth  to  the  purifying  of  the  flesh ;  how 
much  more  shall  the  blood  of  Christ,  who 
through  the  eternal  Spirit  offered  himself 
without  spot  to  God,  purge  your  cmi- 
science  from  dead  works,  to  serve  the  living 
God !"  Heb.  ix.  13,  14.  This  must  be 
done  in  the  present  life,  or  else  they  who 
die  in  their  sins  will  lift  up  their  eyes  in  tor- 
ment, and  find  a  great  gulf  fixed  between 
them  and  the  righteous,  which  none  can 
pass  over.  Luke  xvi.  22 — 26.  And  what 
madness  is  it  to  hold  that  the  fire  of  hell 
can  purge  away  any  .oins,  instead  of  the 
blood  of  Christ !  Dr.  Jonathan  Edwards 
published  a  full  answer  to  Chauncy,  in  1790. 

But  let  us  return  to  more  agreeable  things. 
A  Baptist  church  was  formed  at  Newton  in 
New-Hampshire,  in  1755,  and  one  at  Ha- 
verhill, in  1765,  which  were  the  first  that 
were  formed  any  where  northward  of  Bos- 
ton. A  great  revival  of  religion  then  pre- 
vailed in  New-Hampshire,  and  the  Baptist 
principle  spread  therein,  until  a  Baptist 
church  was  constituted  in  Stratham,  and  a 
minister  was  ordained  there  in  1771,  and 
their  increase  has  been  great  that  way  ever 
since.  And  a  powerful  work  came  on  in 
Swansea  and  Rehoboth,  which  increased 
the  Baptist  churches  there,  and  raised  a 
new  one  in  Dighton,  which  is  since  very 
large.  Old  churches  gained  great  light 
now,  about  doctrines  and  gospel  order,  and 
more  than  twenty  new  churches  were  form- 


■  .Salvation  for  all  men,  |).  24. 
t  .Said  Pauiplilet,  p.  21. 


158HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND 


M'.- 


ed  in  New-England,  in  three  years.  And 
in  the  close  of  1774,  such  a  work  came  on 
in  Providence,  that  Dr.  Manning  baptized 
an  hundred  and  ten  persons  in  nine  months  ; 
and  many  joined  to  other  churches  in  that 
town,  and  the  work  was  extensive  in  other 
places. 

Mr.  Whitefield  was  taken  to  his  rest  be- 
fore this,  after  his  extraordinary  labors,  for 
thirty-four  years,  in  England,  Scotland, 
Ireland  and  America.  He  came  over  sev- 
en voyages  to  our  country,  in  the  last  of 
which  he  landed  in  South  Carolina,  in  No- 
vember, 1769,  and  went  to  Georgia.  From 
thence  he  travelled  through  all  the  country, 
as  far  as  the  district  of  Maine  :  and  in  fifty- 
eight  days  TTe  preached  fifty-one  sermons, 
before  he  died  at  Newburyport,  September 
30,  1770  ;  as  appears  in  funeral  sermons  for 
him,  and  in  his  life  published  since.  And 
how  wonderful  were  these  things  ! 

The  first  Baptist  church  in  Vermont  was 
formed  in  Shaftsbury  in  1768,  and  the  sec- 
ond was  in  Povvnal  in  1773.  In  the  three 
following  years,  Baptist  churches  were  con- 
stituted at  Suffield,  Ashford,  Hampton  and 
Killingly  in  Connecticut,  and  Medfield, 
Harvard  and  Chelmsford,  in  the  Massachu- 
setts ;  when  the  terrible  calamities  of  the 
war  could  not  stop  this  work.  Neither 
could  the  ill-treatment  which  the  Baptists 
had  met  with,  turn  them  against  their  coun- 
try, who  had  oppressed  them ;  for  though 
they  had  received  relief  from  the  British 
court,  several  times,  yet  they  saw  that  this 
was  done  for  political  ends,  by  men  who 
now  aimed  to  bring  all  America  into  bond- 
age. And  we  shall  here  take  a  concise 
view  of  the  partiality  that  was  often  dis- 
covered, even  when  our  rulers  pretended  to 
relieve  us. 

The  certificate  acts  which  were  made 
from  time  to  time,  to  exempt  us  from  min- 
isterial taxes,  were  often  violated  by  our  op- 
pressors, especially  where  new  churches 
were  formed.  The  Baptist  church  that 
was  formed  at  Sturbridge  in  1749,  gave  in 
certificates  according  to  law,  and  yet  they 
were  all  taxed  to  tiie  parish  minister ;  and 
in  two  years  five  men  were  imprisoned  for 
it  at  Worcester,  and  three  oxen  and  eight 
cows  were  taken  away,  beside  a  great  deal 
of  other  property.  Several  men  sued  for 
recompense,  and  at  length  judgment  was 
.^  given  for  them  in  one  case  ;  but  then  other 
cases  were  non-suited,  under  the  pretence 
that  the  actions  were  not  commenced 
against  the  right  persons.  The  Baptists 
judged  that  their  damages  in  these  cases 
were  not  less  than  four  hundred  dollars. 
And  a  representative  from  Sturbridge  pre- 
vailed with  our  legislature  to  make  a  new 
law,  in  1752,  to  exclude  all  Baptist  church- 
es iVom  power  to  give  legal  certificates, 
until  they  had  obtained  certificates  from 


three  other  Baptist  churches,  that  they  es- 
teemed said  church  to  be  conscientiously 
Anabaptists ;  that  is,  rebaptizers,  which 
they  never  did  believe.  Yet,  rather  than 
10  suffer  continually,  most  of  the  Baptists 
conformed  in  some  measure  to  their  laws, 
until  they  were  convinced  that  true  help 
could  not  be  had  in  that  way,  and  there- 
fore they  concluded  in  1773,  to  give  no 
more  certificates,  and  published  Iheir  rea- 
sons for  so  doing. 

The  town  of  Ashfield  was  planted  in 
1751,  and  a  Baptist  church  was  constituted 
and  organized  there  in  1761,  with  a  large 
majority  of  the  inhabitants  in  their  favor. 
They  had  upheld  worship  there  through  all 
the  perils  of  a  long  war ;  yet  after  it  was 
over,  others  came  in,  and  ordained  a  Con- 
gregational minister,  and  taxed  the  Baptist 
minister  and  his  people  for  his  support. 
One  condition  in  the  grant  of  the  town  was, 
that  they  should  settle  an  Orthodox  minis- 
ter, and  build  a  meeting-house  ;  and  as  the 
Baptists  were  taxed  for  doing  that  for  a 
Congregational  minister,  they  paid  it.  But 
after  they  had  done  it,  a  law  was  made  in 
1768,  which  took  the  power  out  of  the  hands 
of  the  inhabitants,  and  put  it  into  the  hands 
of  the  proprietors,  many  of  whom  did  not 
live  in  the  town,  to  tax  all  the  inhabitants 
of  the  town  for  the  support  of  said  minister, 
and  to  lay  the  tax  wholly  upon  the  lands, 
be  they  in  whose  hands  they  might,  and  to 
sell  the  lands  if  the  owners  refused  to  pay 
it.  The  word  support  was  not  in  the  ori- 
ginal grant  of  the  town  from  the  govern- 
ment. Yet  in  1770,  three  hundred  and 
ninety-eight  acres  of  land,  owned  by  the 
Baptists,  was  sold,  because  they  refused  to 
pay  a  lax  laid  contrary  to  the  original  grant 
of  said  lands.  They  sought  to  the  legisla- 
ture for  relief,  without  any  success,  for  near 
three  years,  and  then  sent  to  the  King  in 
council,  and  got  that  law  disannulled.  But 
no  sooner  was  the  news  of  it  published 
here,  than  a  malicious  prosecution  was 
commenced  against  the  character  of  a  chief 
father  of  that  Baptist  church  ;  and  though 
he  was  fully  acquitted  upon  trial,  yet  he  got 
no  recompense  for  his  costs  and  trouble. 
This  plainly  discovers  what  wickedness  is 
the  consequence  of  supporting  religious 
ministers  by  ibrce. 

More  of  this  appeared  in  other  places. 
After  the  Baptist  church  was  formed  in 
Haverhill,  in  1765,  they  gave  in  certificates 
to  the  other  denomination  according  to  law, 
and  yet  they  were  all  taxed  to  them  ;  and 
in  1766,  a  large  quantity  of  goods  were 
taken  from  one  of  their  society,  and  they 
sued  for  recompense  in  several  courts,  until 
judgment  was  given  in  their  favor  in  1767, 
by  our  superior  court.  Their  opponents 
had  promised  that  this  should  be  a  final 
trial,  yet  they  violated  that  promise,  an4 


HIST.    OF    THE    BAPTISTS    IN    NE  WEN  GLAND.  159 


procured  another  trial  in  June,  1769,  when 
the  case  was  turned  against  the  Baptists, 
which  cost  them  two  hundred  and  fifty  dol- 
lars. And  they  suffered  much  other  ways 
lor  several  years,  but  they  have  been  well 
treated  since.  At  Montague  they  made 
distress  upon  the  Baptist  committee,  who 
signed  their  certificates,  and  not  upon  oth- 
ers ;  and  when  they  sued  for  recompense, 
the  case  was  turned  against  them,  both  in 
their  inferior  and  superior  courts,  upon  a 
pretence  that  they  could  not  witness  for 
themselves,  though  there  were  three  of 
them,  and  if  their  names  had  not  been  in 
the  lists,  they  could  not  have  been  exempt- 
ed. And  both  there  and  in  the  Haverhill 
case,  Baptists  were  not  admitted  as  wit- 
nesses of  plain  facts,  because  they  were 
parties  concerned  ;  though  judges  and  ju- 
rors were  as  much  so  as  they.  The  Bap- 
lists  in  Berwick  and  Goreham  suflered 
much  in  these  ways,  as  many  others  also 
did.  And  as  their  exempting  law  expired 
in  1774,  another  was  made,  which  required 
that  their  certificates  should  be  recorded  in 
each  parish  where  the  Baptists  lived,  who 
must  give  four-pence  for  a  copy  of  it,  in 
order  to  clear  themselves,  which  is  three- 
pence sterling,  the  same  as  was  laid  on  a 
pound  of  tea,  which  brought  on  the  war  in 
America. 

The  Baptist  churches  began  an  annual 
association  at  Warren,  September  8,  1767, 
who  have  done  much  to  defend  their  priv- 
ileges, as  well  as  to  unite  and  quicken  each 
other  in  religion.  And  when  they  met  at 
Medfield,  September  13,  1774,  they  chose 
an  agent  to  go  to  Philadelphia,  when  the 
first  congress  was  sitting  there,  to  join  with 
the  Philadelphia  association,  to  endeavor 
to  secure  our  religious  rights,  while  we 
united  with  our  country  in  the  defence  of 
all  our  privileges.  And  when  he  came 
there,  said  association  elected  a  large  com- 
mittee to  help  in  the  affair ;  and  they  ob- 
tained a  meeting  of  the  four  delegates  from 
the  Massachusetts,  before  other  members 
of  congress,  in  the  evening  of  October  14 ; 
to  whom  a  memorial  of  our  grievances 
about  religious  matters  was  read.  Tliis, 
two  of  those  delegates  endeavored  to  an- 
swer, and  denied  that  we  had  any  reason 
to  complain  on  those  accounts.  But  when 
leave  was  given  for  a  reply,  plain  facts  si- 
lenced that  plea.  They  then  shifted  their 
plea,  and  would  have  all  the  blame  of  our 
sufferings  laid  upon  executive  officers,  and 
they  asserted  that  our  legislature  was  en- 
tirely free  from  blame.  Three  of  them 
joined  in  this  plea,  and  one  of  them  denied 
that  it  could  be  a  case  of  conscience  to  re- 
fuse to  give  them  certificates,  and  said  it 
was  a  matter  of  conscience  with  them  to 
support  ministers  by  law,  and  that  we  de- 
nied them  liberty  oi"  conscience,  in  denying 


their  right  to  do  it.  But  when  our  agent 
was  allowed  to  speak,  he  brought  up  the 
case  of  Ashfield,  where  near  four  hundred 
acres  of  land  were  sold  for  a  condition  that 
was  not  in  the  original  grant  of  the  town, 
for  which  the  blame  lay  directly  on  the  le- 
gislature ;  and  if  the  king  in  council  had 
not  disannulled  that  law,  the  Baptists  might 
have  been  robbed  of  all  their  lands,  as  far 
as  any  thing  has  since  appeared.  He  also 
told  them  that  he  could  not  in  conscience 
give  the  certificates  which  they  required, 
which  would  implicitly  allow  a  power  to 
man,  which  in  his  view  belongs  only  to 
God.  And  said  he,  "  Only  allow  us  the 
liberty  in  the  country,  that  they  have  long 
enjoyed  in  Boston,  and  we  ask  no  more." 
This  was  so  plain,  that  said  delegates 
promised  to  use  their  influence  towards 
having  that  liberty  granted  to  all  our  gov- 
ernment. 

But  as  one  of  them  returned  before  said 
agent  got  home,  a  report  was  spread  in  the 
country,  that  he  had  been  to  Philadelphia 
to  iry  to  break  the  union  of  these  colonies 
in  the  defence  of  all  their  privileges.  He 
therefore  soon  met  our  Baptist  committee 
at  Boston,  who  sent  in  a  remonstrance  upon 
this  subject  to  our  provincial  congress  at 
Cambridge,  and  they  passed  a  resolve, 
which  acquitted  us  of  all  blame  in  that  af- 
fair ;  and  we  are  now  to  look  into  their  fol- 
lowing proceedings. 

A  congress,  elected  by  the  people  in 
twelve  colonies,  met  at  Philadelphia,  Sep- 
tember 5,  1774,  and  sent  a  petition  to  the 
king  for  the  restoration  and  continuance  of 
our  former  privileges,  and  also  made  the 
best  preparations  that  they  could  to  defend 
them ;  but  their  petition  was  treated  with 
contempt,  and  an  army  was  sent  to  compel 
us  to  yield  to  be  taxed  where  we  were  not 
represented.  A  part  of  the  army  was  sent 
from  Boston  in  the  night,  and  on  the  morn- 
ing of  April  19,  1775,  they  killed  eight  men 
at  Lexington,  and  some  more  at  Concord. 
But  the  people  arose  against  them,  and 
they  fled  back  the  same  night,  and  were 
confined  in  Boston  eleven  months,  and  then 
their  army  fled  from  thence  by  sea.  And 
such  things  then  took  place  in  America,  as 
never  was  seen  upon  earth  before.  A  min- 
ister who  came  from  England,  and  then  liv- 
ed at  Roxbury,  said  upon  a  view  of  our 
country  at  that  time : 

"  Now  some  hundred  thousand  people 
are  in  a  state  of  nature,  and  yet  as  still  and 
peaceable,  at  present,  as  ever  they  were 
when  government  was  in  full  vigor.  We 
have  neither  legislators,  nor  magistrates, 
nor  executive  oflicers.  We  have  no  offi- 
cers, but  military  ones ;  of  these  we  have  • 
a  multitude,  chosen  by  the  people,  and  ex- 
ercising them  with  more  authority  and 
spirit,  than  ever  any  did  who  had  comniis- 


160    HIST.  OF     THE    BAPTISTS    IN     NEW-ENGLAND, 


sions  from  a  governor.  The  inhabitants 
are  determined  never  to  submit  to  the  act 
destroying  their  charter,  and  are  every 
where  devoting  themselves  to  arms."*  And 
a  man  who  was  born  in  this  country,  and 
carefully  observed  the  events  in  it,  inserted 
a  note  in  his  private  diary,  in  January,  1776, 
which  said,  "  Great  and  marvellous  have 
been  our  dangers  and  our  escapes.  In  the 
midst  of  the  worst  kind  of  wars,  we  have 
both  peace  and  plenty.  I  scarce  ever  knew 
the  country  to  be  better  off  for  provision. 
This  is  a  state  of  trial,  and  the  great 
changes  which  are  passing  over  us,  serve 
greatly  to  shew  what  is  in  man.  As  every 
one  saw  himself  to  be  interested  in  the  war, 
men  were  forward  enough  to  enlist  into  the 
army,  and  others  to  supply  them ;  so  that 
perhaps  no  army  was  ever  supplied  more 
plentifully  with  provision  than  ours  has 
been." 

Yet  a  party  spirit  about  religion  still  re- 
mained, and  it  was  remarkably  discovered  in 
one  place.  A  young  Baptist  minister  was 
invited  to  preach  in  Pepperell,  forty  miles 
northwesterly  from  Boston,  and  it  had  so 
much  effect,  that  a  number  of  people  met 
with  a  change  ;  another  minister  was  sent 
for,  and  six  persons  declared  their  experien- 
ces before  them,  who  were  judged  to  be  fit 
subjects  for  baptism.  And  on  June  26,  1776, 
they  met  in  a  field,  by  the  side  of  a  river, 
for  worship  and  the  administration  of  that 
ordinance.  But  in  the  midst  of  their  wor- 
ship, the  chief  men  of  the  town  came  at 
the  head  of  a  mob  and  broke  it  up.  The 
ministers  tried  to  reason  with  them  about 
their  conduct,  but  in  vain  ;  and  a  dog  was 
carried  into  the  river,  and  dipped,  in  con- 
tempt of  their  opinion.  A  gentleman  of 
the  town  then  invited  the  Baptists  to  his 
house,  near  another  river,  and  they  held 
their  worship  there  ;  but  the  chief  men  of 
the  town  followed  them,  and  two  dogs  were 
plunged  in  that  river ;  and  one  young  man 
dipped  another  there  with  scorn  and  deri- 
sion of  the  Baptists ;  and  an  officer  of  the 
town  went  into  the  house,  and  advised  these 
ministers  to  depart  immediately  out  of  town 
for  their  own  safety.  They  asked  if  their 
lives  would  be  in  danger  if  they  did  not  go, 
but  received  no  answer.  But  they  secretly 
agreed  with  their  friends  to  disperse,  and 
to  meet  at  another  place  of  water;  and 
they  did  so,  and  those  six  persons  were 
baptized,  after  which  the  mob  otfered  them 
some  further  abuse.  These  things  were 
laid  before  the  Warren  association  in  Sep- 
tember, by  whose  direction  an  account  of 
them  was  published  in  Boston,  which  the 
town  of  Pepperell  answered,  and  the  Bap- 
tists replied  thereto,  and  made  the  town 
ashamed  of  what  they  had  done. 

*  Gordons'  History,  vol.  i  pp.  427,  428. 


At  the  same  time  an  event  took  place 
which  weakened  the  society  of  Quakers, 
more  than  any  thing  had  done  before,  since 
they  first  came  into  existence.  With  much 
art  and  labor,  their  church  had  become 
numerous,  in  England  and  America,  which 
they  held  to  be  but  one  church,  and  that 
all  their  children  were  born  in  it,  and  they 
did  not  allow  them  to  hear  any  teachers 
but  their  own.  And  they  had  five  houses 
for  public  worship  in  the  town  of  Dart- 
mouth, which  then  included  what  is  now 
three  towns.  But  after  our  war  began,  one 
of  their  most  noted  ministers  pubhshed  a 
pamphlet,  to  persuade  them  to  pay  what 
they  were  taxed  for  the  war,  to  defend 
America  against  Britain.  Upon  which  they 
dealt  with  him  as  a  transgressor  of  the 
rules  of  their  church,  and  they  expelled 
him  from  it  in  1778.  But  this  caused  a  di- 
vision among  them,  and  it  reached  to  Phil- 
adelphia, and  it  opened  a  door  for  their 
children  to  go  to  hear  other  teachers  ;  and 
two  Baptist  churches  have  been  formed 
since,  where  there  were  none  before. 

The  Baptists  were  so  generally  united 
with  their  country  in  the  defence  of  their 
privileges,  that  when  the  general  court  at 
Boston  passed  an  act,  in  October,  1778,  to 
debar  all  men  from  returning  into  their 
government,  whom  they  judged  to  be  their 
enemies,  and  named  three  hundred  and 
eleven  men  as  such,  there  was  not  one  Bap- 
tist among  them.  Yet  there  was  scarce  a 
Baptist  member  in  the  legislature  who  pass- 
ed this  act. 

In  the  same  year  a  new  plan  of  govern- 
ment was  formed  for  the  Massachusetts, 
which  took  in  their  old  taxing  laws  for  min- 
isters, who  were  exceeding  earnest  for  its 
adoption  ;  but  they  then  failed  of  their  de- 
sign. But  they,  by  deceitful  arts,  at  length 
obtained  what  they  were  after.  And  in  the 
mean  time,  Dr.  Chauncy  published  a  ser- 
mon in  September,  1778,  wherein  he  held 
up  to  the  world,  that  the  neglect  of  our  le- 
gislature, to  make  an  act  to  compel  the 
people  to  make  up  to  ministers  what  their 
salaries  had  lacked  from  the  depreciation 
of  our  public  currency,  was  an  accursed 
thing,  which  caused  the  defeat  of  our  army 
on  Rhode  Island. 


CHAPTER   XII 

A  new  constitution  formed.  Unjust  accusa- 
tions against  the  Baptists.  A  plea  of 
co7iscience  against  them.  Ministers  dis- 
cover their  mistakes.  The  kingdom  of 
Christ  described.  Connecticut  schemes 
against  it.  Yet  God  noio  revived  his 
work  greathj.  Methodism,  described. 
Bishovs  come  over  from  England.    Epis- 


HIST.     OF     THE     BAPTISTS     IN     NEW-ENGLAND.  1(31 


copacy  abolished  t?i  Virginia.  A  neio 
conslitution  of  government  established  in 
America.  President  Washington  favors 
the  Baptists.  A  g-reat  revival  on  our 
eastern  coasts.    Also  to  the  westward. 

A  CONVENTION  met  at  Boston,  Septem- 
ber 1,  1779,  to  form  a  new  constitution  of 
government  for  us,  and  they  chose  a  com 
mittee  to  make  a  draft  for  it,  and  ad 
journed.  A  general  fast  was  appointed,  to 
pray  for  direction  in  the  affair,  on  Nov. 
4th;  and  on  the  10th,  the  article  was  brought 
in,  to  give  rulers  power  to  support  ministers 
by  force ;  and  in  order  to  get  a  vote  for  it, 
Mr.  John  Adams  accused  tlie  Baptists  of 
sending  an  agent  to  Pliihidelphia,  when  the 
first  Congress  was  setting  there,  to  try  to 
break  the  union  of  these  colonies  in  the  de- 
fence of  all  our  privileges.  And  Mr.  Paine 
accused  the  Baptists  of  reading  a  long  me- 
morial there,  in  which  were  some  things 
against  our  government,  which  he  believed 
never  existed.  Many  in  the  convention 
were  greatly  inflamed  thereby,  and  a  vote 
was  obtained  to  adopt  said  article.  And 
did  not  these  men,  "  fast  for  strife  and  de- 
bate, and  to  smite  with  the  fist  of  wicked- 
ness ?"     Isaiah  Iviii.  4. 

As  the  Baptist  agent  was  soon  informed 
of  these  things,  he  wrote  a  narrative  of  the 
affair,  naming  his  accusers  and  challenging 
them  to  a  fair  hearing  upon  it,  before  any 
proper  judges,  and  published  it  in  the 
Chronicle  at  Boston,  December  2,  1779  ; 
and  he  has  never  heard  of  anyansv/er  since. 
Though  when  the  first  General  Court  upon 
the  Constitution,  met  at  Boston,  October 
25,  1780,  a  chief  minister  of  the  town  said 
in  a  sermon  before  them,  "  I  know  there  is 
diversity  of  sentiments  respecting  the  extent 
of  civil  power  in  religious  matters.  Instead 
of  entering  into  the  dispute,  may  I  be  al- 
lowed from  the  warmth  of  my  heart  to  re- 
commend, where  conscience  is  pleaded  on 
both  sides,  mutual  candor  and  love."* 

But  do  any  men  plead  conscience  for  vio- 
lating their  own  promises?  Or  are  any 
conscientious  in  denying  all  the  country  the 
liberty  which  they  have  long  enjoyed  in 
Boston  1  Yea,  what  do  they  do  with  their 
consciences  in  Boston,  where  the  laws  are 
made,  since  they  are  not  enforced  there  ? 
And  if  men  call  interest  conscience,  where 
is  their  religion?  A  just  answer  to  these 
questions  may  be  very  serviceable.  The 
views  of  another  minister,  who  had  a  hand 
in  forming  our  Constitution,  discovered  how 
far  they  were  from  right  ideas  about  the 
kingdom  of  Christ ;  for  he  said  to  our  Gene- 
ral Court. 

"  The  law  of  self-preservation  will  always 
justify  opposing  a  cruel  and  tyrannical  im- 


■  Cooper's  Sermon,  p.  37, 38. 

Vol.  l.-U. 


position,  except  where  opposition  is  attend- 
ed with  greater  evils  than  submission; 
Avhich  is  frequently  the  case  where  a  few 
are  oppressed  by  a  large  and  powerful  ma- 
jority. This  shews  the  reason  why  the 
primitive  Christians  did  not  oppose  the 
cruel  persecutions  that  were  inflicted  upon 
them  by  the  heathen  magistrates ;  they 
were  few  compared  with  the  heathen  world, 
and  for  them  to  have  attempted  to  resist 
their  enemies  by  force,  would  have  been 
like  a  small  parcel  of  sheep  endeavoring  to 
oppose  a  large  number  of  ravening  wolves 
and  savage  beasts  of  prey ;  it  would  with- 
out a  miracle  have  brought  upon  them  in- 
evitable ruin  and  destruction.  Hence  the 
wise  and  prudent  advice  of  our  Saviour  to 
them  was,  "  When  they  persecute  you  in 
this  city,  flee  ye  to  another.'"* 

But  this  is  so  opposite  to  truth,  that  our 
Lord  said  to  his  heathen  judge,  "  My  king- 
dom is  not  of  this  world :  if  my  kingdom 
were  of  this  world,  then  would  my  servants 
fight,  that  I  should  not  be  delivered  to  the 
Jews ;  but  now  is  my  kingdom  not  from 
thence."  John  xviii.  36.  And  Paul  says, 
••  The  weapons  of  our  warfare  are  not  car- 
nal but  mighty  through  God  to  the  pulling 
down  of  strong  holds,  casting  down  imagi- 
nations, and  every  high  thing  that  exalteih 
itself  against  the  knowledge  of  God,  and 
bringing  into  captivity  every  thought  to  the 
obedience  of  Christ."  2  Cor.  "^x.  4,  5. 
Therefore  all  the  use  of  carnal  weapons,  to 
support  religious  ministers,  that  ever  has 
been  in  the  world,  has  been  a  violation  of 
the  laws  of  Christ ;  lor  he  is  the  only  head 
of  his  church,  and  each  church  that  sup- 
ports her  ministers  in  the  name  of  any 
earthly  head,  is  a  harlot.  And  the  power 
of  spiritual  weapons  was  such,  that  God 
again  revived  his  work  in  1779,  and  it  pre- 
vailed so  far  for  three  years,  as  greatly  to 
increase  the  old  Baptist  churches,  and  to 
form  above  thirty  new  ones  in  New-Eng- 
land, beside  many  more  in  the  southern 
parts  of  America.  And  as  pure  religion  is 
directly  against  all  ofl'en.sive  wars,  and  fills 
the  people  of  God  with  an  earnest  desire 
and  pursuit  of  justice  and  equity,  this  revi- 
val had  a  great  influence  in  procuring  the 
peace  of  1783. 

But  as  it  came  on,  many  discovered  more 
of  their  own  blindness;  for  a  minister  of 
great  note  in  Connecticut  said  to  their  le- 
gislature, "  The  pastors  are  orderly  and 
regularly  set  apart  to  the  ministry,  by  the 
laying  on  of  the  hands  of  the  presbytery, 
or  of  those  who  have  regularly  derived  of- 
fice power,  in  a  lineal  succession,  from  the 
apostles  and  Jesus  Christ."  And  though 
he  knew  that  the  first  ministers  in  our  coun- 
try were  ordained  by  their  churches,  and 

West's  Election  Sermon,  May  29, 1776,  p.  19. 


](J2HIST.     OF     THE     BAPTISTS    IN    NEW-ENGLAND. 


did  not  hold  to  such  a  successsion,  yet  he 
said,  "  These  were  all  ordained  before  by 
the  bishops  in  England."*  And  they  had 
theirs  from  Rome,  the  mother  of  harlots, 
the  great  city  which  reigneth  over  the 
kings  of  the  earth.  Rev.  xvii.  5,  IS.  Great 
Britain  has  lost  all  her  power  here,  and  our 
rulers  have  sworn  to  renounce  all  foreign 
power  over  America,  and  yet  they  compel 
the  people  to  support  ministers  who  claim 
a  power  of  office  from  England.  How 
shocking  is  this  ! 

They  also  accuse  us  of  renouncing  the 
true  God,  because  we  have  renounced  a 
successive  baptism  which  came  from  Rome. 
For  so  many  had  been  baptized  in  Con- 
necticut, that  their  general  association  set 
one  of  their  number  to  write  against  the 
Baptists ;  and  he  said  to  them,  "  When 
you  rebaptize  those  in  adult  years,  which 
we  have  baptized  in  their  infancy,  you  and 
they  jointly  renounce  that  Father,  Son  and 
Holy  Ghost,  whom  we  adore  and  worship, 
as  the  only  living  and  true  God,  and  on 
whom  we  depend  for  all  our  salvation."t 
Whereas  we  have  only  renounced  an  in- 
vention of  men,  which  came  from  Rome, 
and  is  never  named  in  the  word  of  God. 
Yet  we  are  constantly  complained  of,  be- 
cause we  cannot  receive  it  as  his  ordi- 
nance. 

In  the  year  1784,  the  year  in  which  Dr. 
Chauncey  held  up  the  doctrine  of  Purga- 
tory  in  Boston,  laws  were  made  in  Connec- 
ticut to  force  people  to  support  such  minis- 
ters, and  the  like  was  soon  done  in  the 
Massachusetts.  The  chief  rulers  of  New- 
Hampshire,  for  many  years,  were  not  of  the 
Congregational  denomination,  and  there- 
fore the  people  did  not  sufl'er  so  much 
from  them,  as  they  did  in  the  Massachusetts 
and  Connecticut,  and  so  I  have  passed  them 
over.  And  there  is  such  a  mixture  in  Ver- 
mont, that  I  have  no  account  of  great  suf- 
ferings there.  But  the  behavior  of  various 
parties  in  England  at  this  time,  may  de- 
serve some  notice. 

Mr.  John  Wesley  was  with  Mr.  White- 
field  in  Oxford  College,  where  they  obtain- 
ed the  name  of  Methodists,  because  of  their 
strict  method  of  acting  about  religion  ;  and 
they  appeared  to  be  united  in  one  cause, 
until  Wesley  came  out  against  particu- 
lar election  and  final  perseverance,  about 
1739 ;  after  which  Mr.  Wesley  travelled 
and  labored  earnestly,  in  England,  Scotland 
and  Ireland,  to  promote  a  particular  sect, 
until  America  became  independent  of  Brit- 
ain ;  and  then  he  took  the  thirty-nine  ar- 
ticles of  the  church  of  England,  and  redu- 
ced them  to  twenty-four,  with  new  forms  of 

Election  sermon  at  Hartford.  May  8,  1783,  by  Ezra 
S^tilcs,  D.  D.,  President  of  Yale  Collejie,  p.  fiS,  61. 

t  An  address  to  his  Anabaptist  bi-elliron.  by  Jotepli 
Huntington,  D.  D.  1783.  p.  23. 


prayer  and  discipline,  and  printed  them  in 
London,  in  1784,  and  called  them,  "The 
Sunday  service  in  North  America ;"  thus 
presuming  to  be  a  law-giver  for  this  great 
country.  Many  of  his  followers  met  in 
Maryland,  December  27,  1784,  and  drew 
up  a  pamphlet,  called,  "  A  form  of  disci- 
pline for  the  Methodist  Episcopal  church  in 
America."  They  hold  to  three  orders  of 
office,  one  above  another,  called  Bishops, 
Elders  and  Deacons,  beside  preachers  who 
are  not  ordained.  They  plainly  give  up 
the  opinion  of  a  lineal  succession  from  the 
apostles,  because  it  cannot  be  proved. 
They  hold  to  perfection  in  this  life,  and  yet 
that  saints  may  fall  away  and  perish  forev- 
er. They  hold  that  Christ  died  equally  for 
all  mankind,  and  that  no  man  is  elected  un- 
til he  is  converted.  And  if  any  one  who 
was  sprinkled  in  infancy,  is  not  satisfied 
with  it,  and  will  join  with  them,  they  will 
go  into  the  water  and  baptize  him.  And 
they  have  preached  these  sentiments 
through  these  United  States,  and  into  Can- 
ada and  Nova-Scotia.  Many  have  doubt- 
less been  reformed  by  their  means,  and 
some  converted ;  but  they  readily  receive 
awakened  persons  to  communion,  without 
a  profession  of  regeneration.  Hereby 
church  and  world  are  as  really  bound  to- 
gether, as  they  were  in  old  worldly  estab- 
lishments ;  whereas  the  Son  of  God  says  to 
his  children,  "  If  ye  were  of  the  world,  the 
world  would  love  his  own  ;  but  because  ye 
are  not  of  the  world,  but  I  have  chosen  you 
out  of  the  world,  therefore  the  world  hateth 
you."  John  xvi.  19.  He  chose,  or  elected 
them  out  of  the  world,  and  so  they  are 
elect  according  to  the  foreknowledge  of 
God  the  Father,  through  sanctification  of 
the  Spirit  unto  obedience,  and  sprinkling 
of  the  blood  of  Jesus  Christ.  1  Peter,  i.  2. 
God  the  Father  hath  chosen  us  in  Christ, 
before  the  foundation  of  the  world,  that  we 
should  be  holy,  and  without  blame  before 
him  in  love.  Eph.  i.  3,  4.  He  chose  them 
that  they  should  be  holy,  and  not  as  they 
become  holy  in  conversion.  If  our  conver- 
sion and  holiness  were  the  cause  of  God's 
electing  us,  our  salvation  would  be  of  works, 
and  not  of  grace ;  and  this  would  also  ex- 
clude all  men  from  hope,  who  see  that  they 
are  wholly  under  sin,  and  have  naturally 
no  good  thing  in  them. 

There  were  many  others  in  England, 
that  held  to  a  lineal  succession  of  office,  who 
wanted  to  have  power  in  America  ;  but  as 
no  bishop  could  be  ordained  in  England, 
without  swearing  to  the  king's  supremacy, 
Dr.  Samuel  Seabury  went  into  Scotland, 
and  obtained  the  name  of  bishop  of  Con- 
necticut, from  men  who  claimed  a  succes- 
sion from  bishops  in  England,  who  refused 
to  swear  allegiance  to  King  William,  after 
he  came  to  the  throne  in  1689.     But  as  this 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.  1(33 


vwas  not  liked  in  England,  letters  were  writ- 
ten to  America  about  it,  and  one  minister 
went  over  from  New- York,  and  another 
from  Philadelphia,  and  a  special  act  of  Par- 
liament then  exempted  them  from  said  oath, 
and  they  were  ordained  bishops  of  the  states 
where  they  belonged,  to  which  they  return- 
ed in  1786.  So  that  America  has  men  now, 
whom  England  allows  to  be  regular  bish- 
ops, and  who  can  make  others  so  ;  but  as 
Britain  cannot  compel  us  to  receive  or  sup- 
port them,  they  have  increased  their  de- 
nomination but  very  little  any  where,  and 
they  have  but  one  minister  in  all  the  old 
-colony  of  Plymouth;  and  their  establish- 
ment is  abolished  in  Virginia. 

That  colony  was  first  planted  in  1607,  the 
iirst  of  all  our  colonies,  and  the  church  of 
England  had  all  the  government  there  un- 
til 1775,  when  Britain  commenced  a  war 
.against  us,  in  which  dissenters  from  them 
prevailed,  and  took  away  the  support  of 
those  ministers  by  law.  And  though  they 
tried  hard  to  regain  their  power  afterwards, 
yet  in  the  beginning  of  1786,  a  law  was 
made,  which  said : 

"  Well  aware  that  Almighty  God  hath 
created  the  mind  free  ;  that  all  attempts  to 
influence  it  by  temporal  punishments  or 
burthens,  or  by  civil  incapacitations,  tend 
only  to  beget  habits  of  hypocrisy  and  mean- 
ness, and  are  a  departure  from  the  plan  of 
the  holy  Author  of  our  religion,  who,  being 
Lord  both  of  body  and  mind,  yet  chose  not 
to  propagate  it  by  coercions  on  either,  as 
was  in  his  almighty  power  to  do  ;  that  the 
impious  presumption  of  legislatures  and  ru- 
lers, civil  or  ecclesiastical,  who  being  them- 
selves but  fallible  and  uninspired  men,  have 
assumed  dominion  over  the  faith  of  others, 
setting  up  their  own  opinions  and  modes  of 
thinking  as  the  only  true  and  infallible,  and 
as  such  endeavoring  to  impose  them  on 
others,  have  established  and  maintained 
false  religions  over  the  greatest  part  of 
tlie  world,  and  through  all  time ;  that  to 
compel  a  man  to  furnish  contributions  of 
money  for  the  propagation  of  opinions 
which  he  disbelieves  is  sinful  and  tyranni- 
cal ;  that  even  the  forcing  him  to  support 
this  or  that  teacher  of  his  own  religious  per- 
suasion, is  depriving  him  of  the  comfortable 
liberty  of  giving  his  contributions  to  the 
particular  pastor  whose  morals  he  would 
make  his  pattern,  and  whose  powers  he 
feels  most  persuasive  to  righteousness,  and 
is  withdrawing  irom  the  ministry  those 
temporal  rewards,  which  proceeding  from 
an  approbation  of  their  personal  conduct, 
are  an  additional  incitement  to  earnest  and 
unremitting  labors  for  the  instruction  of 
mankind  ;  that  our  civil  rights  have  no  de- 
pendence on  our  religious  opinions,  more 
than  on  our  opinions  in  physics  or  geome- 
try ;  that  therefore  the  proscribing  any  citi 


zen  as  unworthy  the  public  confidence,  by 
laying  upon  him  an  incapacity  of  being 
called  to  offices  of  trust  and  emolument,  un- 
less he  profess  or  renounce  this  or  that  re- 
ligious opinion,  is  depriving  him  injuriously 
of  those  privileges  and  advantages  to  which 
in  common  with  his  fellow-citizens  he  has 
a  natural  right ;  that  it  tends  also  to  corrupt 
the  principles  of  that  very  religion  it  is 
meant  to  encourage  by  bribing  with  a  mo- 
nopoly of  worldly  honors  and  emoluments, 
those  who  will  externally,  profess  and  con- 
form to  it ;  that  though  indeed  tliose  are 
criminal  who  do  not  withstand  such  tempta- 
tions, yet  neither  are  those  innocent  who 
lay  the  bait  in  their  way  ;  that  to  suffer  the 
civil  magistrate  to  intrude  his  powers  into 
the  field  of  opinion,  and  to  restrain  the  pro- 
fession or  propagation  of  principles  on  sup- 
position of  their  ill  tendency,  is  a  dangerous 
fallacy,  which  at  once  destroys  all  religious 
liberty,  because  he  being  of  course  judge 
of  that  tendency,  will  make  his  opinions  the 
rule  of  judgment,  and  approve  or  condemn 
the  sentiments  of  others,  only  as  they  shall 
square  with  or  differ  from  his  own  ;  that  it 
is  time  enough  for  the  rightful  purposes  of 
civil  government  for  its  officers  to  interfere 
when  principles  break  out  into  overt  acts 
against  peace  and  good  order  ;  and  finally, 
that  truth  is  great  and  will  prevail  if  left  to 
itself,  that  she  is  the  proper  and  sufficient 
antagonist  to  error,  and  has  nothing  to  fear 
fi-om  the  conflict,  unless  by  human  interpo- 
sition disarmed  of  her  natural  weapons,  free 
argument  and  debate  ;  errors  ceasing  to  be 
dangerous  when  it  is  permitted  freely  to 
contradict  them. 

'■'Be  it  therefore  enacted  by  the  General 
Assembly,  That  no  man  shall  be  compelled 
to  frequent  or  support  any  religious  worship, 
place  or  ministry  whatsoever,  nor  shall  be 
enforced,  restrained,  molested,  or  burthened 
in  his  body  or  goods,  nor  shall  otherwise 
suffer  on  account  of  his  religious  opinions 
or  belief;  but  that  all  men  shall  be  Iree  to 
profess,  and  by  argument  to  maintain,  their 
opinions  in  matters  of  religion,  and  that  the 
same  shall  in  no  wise  diminish,  enlarge,  or 
affect  their  civil  capacities. 

"  And  though  we  well  know  that  this  As- 
sembly, elected  by  the  pe6ple  for  the  ordi- 
nary purposes  of  legislation  only,  have  no 
power  to  restrain  the  acts  of  succeeding  As- 
semblies, constituted  with  powers  equal  to 
our  own,  and  therefore  to  declare  this  act 
irrevocable,  would  be  of  no  eftect  in  law, 
yet  wc  are  free  to  declare,  and  do  declare, 
that  the  rights  hereby  asserted  are  of  the 
natural  rights  of  mankind,  and  that  if  any 
act  shall  be  hereafter  passed  to  repeal  the 
present,  or  to  narrow  its  operation,  such  act 
will  be  an  infrinsement  of  natural  right."* 


Jefwrsoa's  Notes  on  Virginia,  pp.  2-12— 214. 


164    HIST.    OF     THE     BAPTISTS     IN    NEW-ENGLAND. 


Though  many  have  imagined  that  such 
liberty  favors  infidelity,  yet  Christianity  is 
in  full  favor  of  it ;  and  the  power  of  the  gos- 
pel, against  all  the  powers  of  Rome,  pre- 
vailed as  far  and  larther  than  the  Roman 
empire  extended,  for  two  hundred  years. 
And  Christianity  has  never  appeared  in  the 
world,  in  its  primitive  purity  and  glory, 
since  infant  baptism  was  brought  in,  and 
after  it  the  sword  of  the  magistrate  to  sup- 
port religious  teachers.  Yea,  the  foregoing 
declaration  of  Dr.  Chauncy  plainly  says  as 
much  ;  and  the  inconsistencies  and  contra- 
dictions, that  he  and  others  have  been 
guilty  of,  serve  to  confirm  the  above  ob- 
servations. 

The  credit  of  tlie  paper  money,  which 
supported  our  war  for  several  years,  gradu 
ally  declined,  until  it  entirely  failed  in  1781 ; 
so  that  if  a  kind  Providence  had  not  opened 
other  ways  for  us,  the  independence  of 
America  could  not  have  been  established. 
And  when  that  was  granted,  private  and 
public  debts,  and  the  fierce  methods  that 
were  taken  to  recover  them,  brought  on  an 
insurrection  in  the  Massachusetts,  where 
the  war  began.  It  was  then  found  to  be 
necessary  lor  a  new  plan  to  be  formed  for 
the  government  of  all  these  states  ;  and  this 
was  done  in  1787.  A  large  convention  met 
at  Boston,  in  January,  1788,  to  consider  of 
this  new  constitution,  where  men  discover- 
ed what  was  in  their  hearts  in  various  ways. 
I  before  observed  that  a  constitution  for  the 
Massachusetts  was  formed  in  177S  which 
was  not  accepted.  But  I  would  observe 
now,  that  when  it  was  in  suspense,  a  noted 
minister  said  to  our  rulers,  "  Let  the  re- 
straints of  religion  once  be  broken  down,  as 
they  infallibly  would  be  by  leaving  the  ssub- 
ject  of  public  worship  to  the  humors  of  the 
multitude,  and  we  might  Avell  defy  all  hu- 
man wisdom  and  power  to  support  and  pre- 
serve order  and  government  in  the  state."* 
Yet  this  same  man  was  in  the  Convention 
of  1788,  wherein  much  was  said  against 
adopting  a  constitution  of  government, 
which  had  no  religious  tests  in  it;  and  he 
was  then  in  favor  of  the  constitution,  and  to 
promote  ihe  adoption  of  it,  he  said,  "  The 
great  object  of  religion  being  God  supreme, 
and  the  seat  of  religion  in  man  being  the 
heart  or  conscience,  that  is,  the  reason  God 
has  given  us,  employed  on  our  moral  ac- 
tions, in  their  most  important  consequences, 
as  related  to  the  tribunal  of  God,  hence  I 
infer,  that  God  alone  is  the  God  of  the  con- 
science, and  consequently,  attempts  to  erect 
human  tribunals  for  the  consciences  of  men, 
are  impious  encroachments  upon  the  pre- 
rogatives of  God."t 

Can  these  two  paragraphs,  from  one  man. 


"  Paj-son's  Election  Sermon,  May  27,  1778,  p.  20. 
t  Debates  in  Convention,  p.  148. 


possibly  be  reconciled  together  ?  Yea,  or 
can  any  men  support  ministers  by  the 
sword  of  the  magistrate,  without  acting 
contrary  to  a  good  conscience  ?  The  sup- 
port of  the  ministers  of  Christ  is  as  plainly 
a  matter  of  conscience  towards  God,  as 
any  ordinance  of  his  worship  is.  This  I 
shall  more  clearly  prove  hereafter.  In  the 
mean  time,  the  sentiments  and  example  of 
the  greatest  men  in  America,  deserve  our 
serious  notice. 

Alter  General  Washington  was  establish- 
ed as  President  of  these  United  States,  a 
general  committee  of  the  Baptist  churchea 
in  Virginia  presented  an  address  to  him,  in 
August,  1789,  wherein  they  expressed  an 
high  regard  for  him;  but  a  fear  that  our 
religious  rights  were  not  well  secured  in 
our  new  constitution  of  government.  In 
answer  to  which,  he  assured  them  of  his 
readiness  to  use  his  influence  to  make  them 
more  secure,  and  then  said,  '■  While  I  recol- 
lect with  satisfaction,  that  the  religious  so- 
ciety of  which  you  are  members,  have  been 
throughout  America,  uniformly  and  almost 
unanimously  the  firm  friends  of  civil  liberty, 
and  the  persevering  promoters  of  our  glori- 
ous revolution,  I  cannot  hesitate  to  believe, 
that  they  will  be  the  faithful  supporters  of  a 
free,  yet  efficient  general  government."* 
And  an  amendment  to  the  constitution  was 
made  the  next  month,  which  says : 

"  Congress  shall  make  no  law,  establish- 
ing articles  of  faith,  or  a  mode  of  worship, 
or  prohibiting  the  free  exercise  of  religion, 
or  abridging  the  freedom  of  speech,  or  of 
the  press,  or  the  right  of  the  people  peace- 
ably to  assemble,  and  to  petition  to  the 
government  for  a  redress  of  grievances." 

This  was  dated  September  23, 1789 ;  and 
it  has  been  adopted  by  so  many  of  the 
States,  that  it  is  part  of  the  constitution  of 
our  general  government,  and  yet  the  Mas- 
sachusetts and  Connecticut  act  contrary  to  it 
to  this  day.  And  so  all  the  evils  that 
worldly  establishments  have  ever  produced, 
ought  to  be  considered  as  a  warning  to 
them  ;  for  our  Lord  assured  the  Jews,  that 
all  the  blood  which  had  been  shed  by  for- 
mer persecutors,  whom  they  imitated,  should 
be  required  of  them.  Matt,  xxiii.  29 — 35. 
And  the  blood  that  was  shed  at  Boston,  an 
hundred  and  forty  years  ago,  brought  the 
greatest  reproach  upon  New-England,  of 
any  thing  that  was  ever  done  in  it.  A  mis- 
taken idea  of  good,  in  maintaining  the  go- 
vernment of  the  church  over  the  world,  was 
the  cause  of  that  evil ;  but  the  worst  of  men 
in  our  land  have  equal  votes  with  the  best, 
in  our  present  government.  A  view  of  this 
caused  many  fathers  in  Boston  to  procure 
an  act  to  abolish  the  use  of  force  there  for 
the  support  of  religious  ministers ;  and  all 


*  Leiand's  Virginia  Clnronicle,  pp.  47,  48. 


HIST.  OF    THE    BAPTISTS    IN    NEW -EN  GLAND.      165 


that  is  done  of  that  nature  in  the  country,  is 
contrary  to  that  example,  as  well  as  to  our 
national  government. 

A  work  of  the  Spirit  of  God  at  this  time 
discovered  the  glory  of  a  free  gospel ;  for 
many  new  plantations  on  our  eastern  coasts 
had  scarce  any  ministers  at  all  to  preach  to 
them,  as  a  view  to  worldly  gain  could  not 
draw  them  there  ;  but  a  man  who  was  born 
in  1734,  and  settled  near  Kennebec  river, 
was  converted  in  October,  1781,  and  then 
said,  "  Now  I  began  to  see  the  base  views 
I  formerly  had  of  the  Lord  Jesus  Christ, 
and  of  the  plan  of  salvation ;  for  when  I 
had  a  discovery  of  actual  sins,  and  of  the 
danger  I  was  exposed  to  thereby,  I  would 
repent  and  reform,  and  think  Avhat  a  glori- 
ous Saviour  Christ  was,  and  that  some 
time  or  other  he  would  save  me  from  hell, 
and  take  me  to  glory,  with  a  desire  to  be 
happy,  but  no  desire  to  be  holy.  But,  glo- 
ry to  God  !  he  now  gave  me  another  view 
of  salvation.  Now  I  saw  his  law  to  be 
holy,  and  loved  it,  though  I  and  all  my 
conduct  was  condemned  by  it.  Now  I  saw 
that  God's  justice  did  not  strike  against  me 
as  his  creature,  but  as  a  sinner ;  and  that 
Christ  died  not  only  to  save  from  punish- 
ment, but  from  sin  itself  I  saw  that  Christ's 
office  was  not  only  to  make  men  happy,  but 
also  to  make  them  holy ;  and  the  plan  now 
looked  beautiful  to  me,  and  I  had  no  desire 
to  have  the  least  tittle  of  it  altered,  but  all 
my  cry  was  to  be  conformed  to  this  glori- 
ous plan." 

It  appeared  to  him  to  be  his  duty  to  leave 
the  care  of  his  farm  to  his  wife  and  chil- 
dren, and  to  go  from  house  to  house,  for 
many  miles  round,  to  converse  with  all  he 
could  meet  with,  about  the  concerns  of 
their  souls  and  eternal  salvation.  And 
though  many  were  stupid  at  first,  yet  in  the 
beginning  of  1782,  powerful  effects  appear- 
ed, so  that  they  set  up  religious  meetings, 
and  one  after  another  came  out  into  spirit- 
ual liberty,  and  he  and  others  were  led  into 
the  Baptist  principles,  even  before  tliey  had 
seen  a  Baptist  minister.  But  hearing  of 
these  things  at  a  distance,  some  preachers 
went  among  them,  and  the  work  was  pro- 
moted thereby,  and  it  went  on  through  the 
year  1783.  In  May,  1784,  a  Baptist  church 
Avas  formed  in  Bowdoinham,  and  another 
in  Thomaston,  and  pastors  were  settled  in 
each  of  them.  A  cnurch  was  also  formed 
in  Harpswell,  January  20,  1785,  and  a  pas- 
tor was  ordained  there  the  fall  after.  These 
three  churches  began  an  association  in 
1787,  which  increased  to  six  churches  in 
1790,  and  three  hundred  and  seventeen 
members. 

These  new  churches  had  many  secret 
and  open  enemies  to  encounter  in  a  wilder- 
ness; yet  God  was  pleased  to  revive  hi 


were  formed  in  that  year,  and  four  in  1792. 
And  by  August,  1802,  they  had  increased 
to  forty-one  churches,  and  twenty-five  or- 
dained ministers,  in  the  counties  of  Cum- 
berland, Lincoln  and  Kennebec,  and  one 
thousand  seven  hundred  and  fifty  four 
members,  beside  many  preachers'who  were 
not  ordained.  So  many  in  eighteen  years. 
In  the  mean  time  there  was  such  a  revival 
granted  in  and  near  Swansea,  in  1789,  and 
on  our  western  borders  in  that  and  the  year 
before,  that  above  five  hundred  persons 
were  baptized  in  those  places.  To  open 
still  more  clearly  the  nature  of  what  these 
people  call  religion,  I  shall  give  a  distinct 
account  of  one  new  church  on  our  western 
borders. 

In  the  adjoining  borders  of  Bethlehem, 
Sandisfield  and  Tyringham,  in  the  county 
of  Berkshire,  a  number  of  people,  who  lived 
remote  from  parish  meetings,  set  up  a  meet- 
ing among  themselves,  in  1784,  to  pray,  sing, 
and  to  read  sermons ;  and  they  concluded 
not  to  admit  any  man  who  was  not  a  Psedo- 
baptist  to  carry  on  among  them.  And  they 
went  on  in  that  way,  until  a  man  who  Avas 
a  Baptist  came  to  their  meeting  in  the  fall 
of  1787  ;  and  as  he  spake  in  public  at  times 
they  alloAved  him  to  do  so  once  among 
them.  This  he  did  to  their  satisfaction,  so 
that  they  desired  him  to  proceed  in  that 
way,  and  such  a  blessing  Avas  granted  on 
his  labors,  that  a  Baptist  minister  was  sent 
tor  in  March,  1788,  when  nineteen  persons 
were  baptized  and  formed  into  a  church, 
called  the  Second  Baptist  church  in  San- 
disfield. And  they  increased  to  forty  mem- 
bers, Avhen  Mr.  Benjamin  BaldAvin  was 
ordained  their  pastor,  June  9,  1790.  They 
afterwards  met  Avith  cruel  oppression  from 
the  Congregational  party,  from  which  they 
in  vain  sought  for  relief  in  courts ;  though 
their  oppressors  at  length  gave  up  such 
proceedings.  Yet  declension  and  coldness 
came  on  among  the  Baptists,  until  the  Avork 
of  God  was  again  revived  among  them  in 
June,  1798,  and  prevailed  through  the  win- 
ter after.  And  they  say,  "  conferences  and 
lectures  Avere  attended  in  Sandisfield,  Beth- 
lehem and  Tyringham,  and  in  the  two  last 
places  almost  every  night  in  the  Aveek. 
Neither  storms  of  snow,  nor  piercing  cold 
could  obstruct  their  attending  divine  wor- 
ship. The  most  delicate  characters  did 
not  observe  the  severity  of  tJie  Aveather,  in 
following  Jesus  down  the  banks  of  Jordan 
into  the  liquid  grave.  This  Avork  appeared 
to  go  on  with  great  solemnity,  and  scarce 
an  instance  appeared  of  any  overheated 
zeal,  or  flight  of  passion.  Both  sinners 
under  conviction,  and  those  who  were  new- 
ly brought  into  the  liberty  of  the  gospel, 
conversed  in  their  meetings  Avith  the  great- 
est freedom  ;  they  spake  one  at  a  time,  in 


work  again  in  1791.  so  that  five  churches  the  most  solemn  and  impressive  manner. 


166    HIST.    OF     THE    BAPTISTS    IN    NEW-ENGLAND. 


Their  enemies  were  bound,  and  there  was 
not  a  dog  to  move  his  tongue.  It  appeared 
also  in  the  first  church,  and  in  neighboring 
towns.  In  one  year  there  were  added  to 
this  church  about  sixty,  and  about  as  many 
to  the  first  church,  and  some  to  other 
churches!  In  the  Ibllowing  years,  about 
twenty  were  added  to  our  church  each  year. 
Our  present  number  is  one  hundred  and 
seventy-five,  November  12,  1801." 


CHAPTER    XIII. 

Manning^s  character  and  death.  Others 
raised  to  supply  Jiis  place.  The  increase 
of  the  Baptists  makes  others  e.rpose  them- 
selves. Cruelty  shown  to  the  Baptists 
Their  first  church  in  Connecticut  better 
treated.  They  increase  there.  Religion 
greatly  revived  through  the  country 
Even  to  Virginia,  Georgia  and  Ken- 
tucky. A  book  from,  England  reprinted 
against  them.     Remarks  upon  it. 

Dr.  Manning  was  a  faithful  preacher 
of  the  gospel,  and  President  of  our  College, 
for  twenty  five  years,  until  he  was  called 
out  of  our  world,  July  29,  1791,  in  his  fifty 
third  year.  He  was  a  good  instructor  in 
human  learning,  but  at  every  commence 
merit  he  gave  a  solemn  charge  to  his  schol- 
ars, never  to  presume  to  enter  into  the  work 
of  the  ministry,  until  they  were  taught  of 
God,  and  had  reason  to  conclude  that  they 
had  experienced  a  saving  change  of  heart. 
And  a  tutor  in  the  college,  who  appeared 
to  have  met  with  such  a  change  in  October, 
1789,  was  instrumental  of  a  revival  of  re- 
ligion, both  in  the  college  and  in  the  town, 
and  he  was  called  into  the  ministry,  and  then 
was  a  president  of  the  college  eleven 
years.  And  then  another  tutor  was  hope- 
fully converted,  and  called  into  the  minis- 
try, and  has  been  president  ever  since.  And 
I  hope  succeeding  ages  will  follow  these  ex- 
amples. 

But  as  the  Baptists  increased  much,  in 
many  parts  of  our  land,  a  minister  in  the 
west  part  of  the  Massachusetts  endeavored 
to  make  an  improvement  upon  the  plan 
which  Dr.  Stiles  had  published  in  Connec- 
ticut ;  and  his  book  was  so  pleasing  to  ma- 
ny, that  it  passed  six  editions  in  about  two 
years,  the  last  of  which  was  at  Boston,  in 
1793.  His  text  is  Mat.  vii.  15,  16  ;  and  he 
tried  all  his  art  to  represent  all  teachers  in 
our  land  to  be  wolves  in  sheep's  clothing, 
who  were  not  ordained  by  ministers  who 
liold  a  succession  from  England,  and  who 
do  not  regard  parish  lines.  And  he  says, 
"  A  good  shepherd  attends  to  his  own  prop- 
er charge  ;  the  wolf  is  a  rapacious,  prowl- 
ing animal,  not  satisfied  w'th  taking  out  of 


one  flock,  he  roams  from  flock  to  flock,  and 
can  never  have  enough."  And  of  an  un- 
interrupted succession  from  the  apostles, 
he  says,  "  It  is  by  no  means  necessary,  that 
by  historical  deduction,  we  should  prove 
an  uninterrupted  succession ;  we  have  a 
right  to  presume  it,  until  evidence  appears 
to  the  contrary."*  But  God  says,  "Who 
hath  required  this  at  your  hands  to  tread  my 
courts  ?  Your  hands  are  full  of  blood." 
Isaiah  i.  12,  15.  And  the  bloody  hands  of 
teachers  in  Rome  and  England,  could 
never  convey  just  authority  to  any  other 
ministers. 

This  was  so  evident  to  the  fathers  of  this 
country,  that  they  allowed  none  to  be  pas- 
tors of  their  churches  but  such  as  each 
church  elected  and  ordained,  as  I  before 
proved.  And  Mr.  Cotton  said,  "  The  pow- 
er of  the  ministerial  calling  is  not  derived 
from  ordination,  whether  Episcopal,  or 
Presbyterial,  or  Congregational.  The  pow- 
er of  the  ministerial  calling  is  derived  chief- 
ly from  Christ,  furnishing  his  servants  with 
gifts  fit  for  the  calling  ;  and  nextly  from 
the  church  (or  congregation)  who  observ- 
ing such  whom  the  Lord  hath  gifted,  do 
elect  and  call  them  forth  to  come  and  help 
them."t 

From  hence  came  the  name  Congrega- 
tional, the  meaning  of  which  many  have 
departed  from,  though  they  still  usurp  the 
name.  But  it  is  well  known  in  America, 
that  it  is  the  election  of  the  people,  that 
gives  our  civil  ofiicers  their  power,  and  not 
(he  oaths  which  they  take  from  other  offi- 
cers. And  ordination  of  ministers  is  no 
more  than  swearing  them  to  be  faithful  in 
that  office.  Their  being  furnished  with 
grace  and  gifts  for  it,  is  the  most  essential 
thing  in  the  atfair ;  for  an  inspired  apostle 
says,  "  As  every  man  hath  received  the 
gitt,  even  so  minister  the  same  one  to  anoth- 
er, as  good  stewards  of  the  manifold  grace 
of  God.  If  any  man  speak,  let  him  speak 
as  the  oracles  of  God  ;  if  any  man  minis- 
ter, let  him  do  it  as  of  the  ability  which 
God  giveth  ;  that  God  in  all  things  may  be 
glorified  through  Christ  Jesus.  The  elders 
which  are  among  you  1  exhort,  who  am 
also  an  elder,  and  a  witness  of  the  sufier- 
ings  of  Christ,  and  also  a  partaker  of  the 
glory  that  shall  be  revealed  ;  feed  the  flock 
of  God  which  is  among  you,  taking  the 
over-sight  thereof,  not  by  constraint,  but 
willingly  ;  not  for  filthy  lucre,  but  of  a 
ready  mind;  neither  as  being  lords  over 
God's  heritage,  but  being  ensamples  to  the 
flock.  And  when  the  chief  shepherd  shall 
appear,  ye  shall  receive  a  crown  of  glory 
that  fadeth  not  away.  Likewise  ye  young- 
er, submit  yourselves  unto  the  elder ;  yea, 


*  I.athrops'  r'if;cciurses,  ;>p.C6,  56. 

t  Answer  to  Williams,  Part  secoiui,  p.  82. 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.    IQJ 


all  of  you  be  subject  one  to  another,  and  be 
clothed  with  humihty ;  tor  God  resisteth  the 
proud,  and  giveth  grace  to  the  humble." 
1  Peter  iv.  10,  11.  v.  1—5. 

Here  we  may  plainly  see,  that  the  gifts 
and  graces  which  God  bestows  on  men  for 
the  ministry,  gives  them  their  internal  call 
to  go  into  that  work ;  and  the  union  of  the 
church  in  calling  and  receiving  them,  and 
the  acting  as  a  united  body,  is  the  essence 
of  the  government  which  Christ  has  estab- 
lished in  each  of  his  churches.  All  men 
"who  claim  a  power  of  otTice  above  the 
churches,  desire  to  be  lords  over  God's 
heritage.  And  we  must  not  forget,  that 
teachers  are  to  be  known  by  their  fruits, 
and  not  by  ordination.  Thorns  and  thistles 
wound  the  flesh,  or  tear  away  the  property 
of  others ;  which  is  done  by  imprisoning 
their  persons,  or  taking  away  their  goods 
unjustly.  If  we  regard  this  rule,  which 
Christ  has  given  to  know  false  teachers  by, 
how  plainly  do  they  appear  in  our  land  ? 
A  great  many  instances  of  imprisonment, 
and  spoiling  of  goods,  to  support  ministers 
whom  the  people  did  not  choose;  have  been 
given  already,  and  more  are  before  us. 

The  Baptist  church  in  Barnstable  was 
formed,  June  20,  1771,  and  they  were  not 
free  of  sufferings,  though  they  were  not 
great,  until  God  revived  his  work  there  in 
1781,  and  it  increased  their  church  and  soci- 
ety, and  they  ordained  a  pastor  therein,  in 
1788,  who  had  preached  to  them  five  years. 
Yet  in  that  time,  and  in  two  years  after, 
more  than  an  hundred  and  fifty  dollars  were 
forced  trom  them  for  ministers  whom  they 
did  not  hear.  But  the  committee  of  the 
Warren  association  met  at  Boston,  in  Jan- 
uary, 1791,  and  wrote  to  the  officers  of  the 
parishes  who  oppressed  them,  in  such  a 
manner  as  caused  them  to  refrain  from  pro- 
ceeding in  that  way,  though  they  did  not 
restore  the  money  which  they  had  taken 
away  unjustly.  Much  greater  evils  were 
soon  after  done  in  another  place  ;  for  a  Bap- 
tist church  was  formed  and  organized  in 
the  south  part  of  Harwich  in  1757,  and 
they  built  them  a  meeting-house,  and  car- 
ried on  their  worship  for  about  forty  years, 
when  there  was  no  Congregational  minister 
in  that  parish.  But  when  the  Baptists  were 
without  a  pastor,  in  the  fall  of  1792,  a  Con- 
gregational minister  was  ordained  there, 
and  the  Baptists  treated  him  in  a  friendly 
manner,  while  they  still  maintained  their 
own  worship,  and  soon  got  them  another 
minister.  Yet  after  they  had  done  it,  a  few 
of  the  Congregational  party,  in  the  begin- 
ning of  1794,  taxed  all  the  Baptist  church 
and  society  to  their  minister  ;  and  near  the 
close  of  1795,  they  imprisoned  six  men  for 
it,  and  forced  away  much  property  ironi 
others.  This  was  so  glaringly  unjust,  and 
even  contrary  to  the  law  of  the  government, 


that  the  Baptists  sued  for  recompense,  in 
1796,  and  obtained  judgment  in  their  favor, 
in  their  county  court.  But  their  oppressors 
appealed  to  their  superior  court,  and  ob- 
tained judgment  against  the  Baptists,  who 
in  the  whole  lost  above  five  hundred  dol- 
lars. False  witnesses  had  an  evident  hand 
in  this.  And  as  the  Congregational  party 
found  that  their  courts  favored  them,  they 
thought  they  might  do  as  they  pleased. 

An  aged  and  pious  Baptist  deacon,  who 
never  was  of  the  Congregational  party, 
wrote  to  Boston,  November  12,  1799,  and 
said,  "  On  the  26th  of  last  July,  the  collect- 
or of  Harwich  came  and  seized  about  four 
or  five  bushels  of  my  rye,  and  carried  it  offj 
and  sold  it  for  one  dollar,  and  made  above 
two  dollars  charge  on  it ;  and  on  the  13th 
of  August,  the  same  collector,  Edward  Hall, 
came  and  seized  about  three  tons  of  my 
hay,  and  carried  it  off,  and  sold  it  for  forty- 
nine  shillings,  and  returned  me  five  shil- 
lings and  six-pence.  For  all  this  I  was 
taxed  to  their  minister  but  seven  shillings 
and  a  penny.  I  have  given  you  as  exact 
account  as  possible.  These  from  yours  in 
gospel  bonds, 

"ABNER  CHASE." 

The  rye  was  taken  out  of  the  field  be- 
fore it  was  threshed,  so  that  the  exact  quan- 
tity was  not  known.  Now  the  only  reason 
that  is  given  in  our  constitution  of  govern- 
ment, for  empowering  rulers  to  support 
teachers  by  force,  is  because  "  the  happi- 
ness of  a  people,  and  the  good  order  of 
civil  government  essentially  depend  upon 
piety,  religion  and  morality."  But  how 
opposite  hereto  is  the  above  conduct !  Our 
Lord  says,  "All  things  whatsoever  ye  would 
that  men  should  do  to  you,  do  ye  even  so 
to  them  ;  for  this  is  the  law  and  the  proph- 
ets," Mat.  vii.  12.  And  is  there  one  man 
among  us,  who  would  be  wiUing  to  be  com- 
pelled to  support  any  teacher  that  he  never 
chose  ?  Yet  this  is  the  natural  consequence 
of  allowing  any  men  to  support  teachers 
by  the  sword  ot'  the  magistrate.  And  this 
practice  has  caused  the  effusion  of  blood, 
among  all  nations,  more  than  any  other 
means  in  the  world.  And  the  combination 
of  rulers  and  teachers  herein,  I  believe,  is 
the  beast  and  false  prophet,  which  will  final- 
ly be  cast  into  the  burning  lake.  Rev.  xix. 
20.  When  shall  this  be  done,  the  glory  of 
the  latter  day  will  come  on,  as  it  is  describ- 
ed in  the  next  chapter ;  though  this  great 
event  is  freely  left  with  Him  to  whom  it 
belongs.  But  as  God  never  allowed  Israel 
to  use  any  force  for  the  support  of  his  priests, 
how  can  any  be  willing  to  use  compulsion 
for  the  support  of  religious  ministers  ?  No 
man  can  be  satisfied  that  others  have  a  right 
to  take  away  his  property  lor  nothing,  yea, 
and  worse  than  nothinir. 


158  HIST.     OF     THE     BAPTISTS     IN    NEW-ENGLAND. 


Any  Congregational  minister  may  avoid 
oppressing  the  people  if  he  will.  This  ap- 
peared plain  in  the  case  of  the  first  Baptist 
church  in  Connecticut.  It  was  formed  about 
1705,  in  the  town  ol'  Groton,  under  the  niin- 
isty  of  Mr.  Volentine  Wightman.  They 
suffered  some  at  first,  but  when  Mr.  John 
Owen  became  the  minister  of  the  town, 
he  was  not  for  forcing  any  money  from  the 
Baptists;  and  when  the  great  revival  of 
religion  came  on,  he  and  Wightman  were 
agreed  in  it,  until  the  latter  died,  in  1747. 
His  son  Timothy  Wightman,  was  ordained 
in  his  place,  May  20,  1756,  and  he  was  a 
faithful  and  successful  minister,  until  he 
died  joyfully,  November  14, 1796,  aged  near 
seventy-eight,  when  he  left  two  hundred 
and  fifteen  members  in  his  church.  After 
which  his  son,  John  Gano  Wightman,  suc- 
ceeded him  in  that  office.  A  daughter  of 
their  first  pastor  married  a  Mr.  Rathbun, 
two  of  whose  sons,  and  two  of  his  grand: 
sons,  are  ordained  Baptist  ministers,  and 
80  have  been  some  others  of  the  Wightman 
family. 

Their  first  minister  assisted  in  forming  a 
Baptist  church  in  Stonnington,  in  1743,  and 
a  second  was  formed  there  in  1765.  But  a 
number  there  and  more  in  Groton  were 
then  for  continuing  the  communion  of  the 
two  denominations  together,  and  many 
churches  were  formed  upon  that  plan ;  and 
they  began  a  yearly  meeting  in  1785,  call- 
ed. The  Groton  Conference.  But  they  have 
given  up  mixed  communion  in  later  years, 
and  are  come  into  connexion  with  the  rest 
of  our  associations. 

Much  declension  and  coldness  about  re- 
ligion came  on  in  1797,  which  was  lament- 
ed by  the  faithful  of  different  denomina- 
tions ;  but  a  great  work  came  on  in  the 
spring  of  1798,  in  many  parts  of  America. 
It  began  at  Mansfield  in  Connecticut,  in  a 
remarkable  manner.  A  letter  from  Wind- 
ham in  October  mentions  it,  and  says, 
"  The  Spirit  of  the  Lord  seemed  to  sweep 
all  before  it,  like  an  overflowing  flood, 
though  with  very  little  noise  or  crying  out. 
It  was  wonderful  to  see  the  surprising  al- 
teration in  that  place  in  so  short  a  time.  I 
conclude  there  are  not  less  than  an  hundred 
souls  converted  in  that  town  since  the  work 
began.  It  soon  after  began  in  Hampton, 
but  did  not  spread  with  that  degree  of  ra- 
pidity as  it  did  in  Mansfield.  The  same 
happy  work  has  lately  taken  place  in  Ash- 
ford."  Soon  after  this,  H;irtfbrd,  their  cap- 
ital city,  experienced  the  like  work  among 
the  Congregational  and  Baptist  societies. 
A  Presbyterian  minister,  who  went  from  the 
Massachusetts  to  a  town  above  them,  said 
on  F'ebruary  6,  1799,  "  I  stopped  at  Hart- 
ford, and  preached  five  sermons.  The 
spirit  of  hearing  at  Hartford  is  greater  than 
any  rcprescutatiouij  whicli  have  been  niude. 


Young  people  of  both  sexes  flock  by  hun- 
dreds, and  the  prospect  is  flattering  in  the 
extreme.  Conference  meetings  are  held 
every  night  in  different  private  houses.  In 
Mr.  Strong's  society,  sixty  are  thought  to 
be  under  conviction,  and  twenty  have  been 
hopefully  brought  into  gospel  liberty.  InMr. 
Nelson's  thirty,*  and  some  in  Mr.  Flint's. 
This  sacred  flame  has  spread  into  many 
neighboring  towns,  and  the  pious  are  flock- 
ing into  Hartford  to  be  eye-witnesses  of 
this  glorious  work.  I  have  felt  myself  so 
much  engaged  in  preaching,  visiting  and 
conversing  with  old  and  young,  that  my 
attention  has  been  literally  taken  ofl'  from 
wife,  children,  flock,  and  bodily  infirmities." 
It  was  said  that  this  work  spread,  more  or 
less,  into  an  hundred  towns  in  Connecticut. 
In  April,  1798,  Mr.  Blood,  pastor  of  a 
Baptist  church  at  Shaftsbury  in  Vermont, 
had  his  soul  greatly  affected  with  the  low 
state  of  religion  among  them,  with  earnest 
cries  that  God  would  pour  out  his  spirit 
upon  the  souls  of  men,  and  save  them  from 
sin  and  ruin.  In  July  following,  a  person 
who  had  been  converted  before,  came  for- 
ward in  baptism  ;  and  her  declaration  and 
example  awakened  many  others,  and  four 
were  baptized  in  August,  and  seventeen  in 
September.  And  the  work  went  on  in  such 
a  manner,  that  on  February  21,  1799,  he 
said,  "  The  whole  number  added  to  this 
church,  since  last  May,  is  one  hundred  and 
seventy-five ;  twenty-five  by  letter  and 
other  ways,  and  one  hundred  and  fifty  by 
baptism.  Our  whole  number  is  three  hun- 
dred and  forty-six.  Many  of  this  number 
are  removed  into  different  parts  of  the 
country  ;  there  are,  however,  nearly  three 
hundred  that  live  in  the  vicinity,  the  remo- 
test of  them  not  more  than  six  miles  from 
our  meeting-house.  There  are  also  about 
seventy  added  to  the  west  church  in  this 
town  since  the  work  began ;  and  thirteen 
to  the  east  church.  In  years  past  there  has 
not  been  the  most  cordial  fellowship  between 
the  three  churches  in  this  town ;  but  the 
Lord  has  now  effected  a  happy  union  be- 
tween us.  On  the  last  Lord's-day  in  Janu- 
ary, we  all  met  at  one  communion  table. 
That  happy  day  my  soul  had  desired  for 
years.  Nothing  but  experience  could  have 
made  me  believe  it  possible,  that  I  could 
have  felt  so  much  solid  delight,  anticipated 
so  much  trouble,  and  rejoiced  with  so  much 
trembling,  at  one  and  the  same  time.  That 
day  I  trust  will  never  be  forgotten  by  me. 
In  about  two  months  after  the  work  began, 
the  whole  town  seemed  to  be  affected. 
Conference  meetings  were  attended  two  or 
three  times  in  a  week  in  almost  ever}'  neigh- 
borhood ;  and  it  was  surprising  to  me,  that 
scarcely  a  single  instance  appeared  of^  any 


'  Nekon'o  Lhurcli  urc  Eajitists, 


HIST.  OP    THE    BAPTISTS    IN    NEW -ENGLAND.      169 


overheated  zeal,  or  flight  of  passion.  Both 
sinners  under  conviction,  and  those  newly 
brought  into  the  hberty  of  the  gospel,  con- 
versed in  their  meetings  with  the  greatest 
freedom ;  they  spake  one  at  a  lime  a  few 
words,  in  the  most  solemn  manner  I  ever 
heard  people  in  my  life.  And  in  general 
they  spake  so  low,  that  their  assemblies 
must  be  perfectly  still,  or  they  could  not 
hear  them  ;  yet  a  remarkable  power  at- 
tended their  conversation.  Sinners  would 
tremble  as  though  they  felt  themselves  in 
ihe  immediate  presence  of  the  great  Jeho- 
vah. Some  of  all  ranks  and  characters 
among  us  have  been  taken  ;  from  the  most 
respectable  members  of  society,  to  the  vi- 
lest in  the  place.  Some  of  our  most  noted 
Deists  have  bowed  the  knee  to  King  Jesus  ; 
and  a  number  of  Universalists  have  forsa- 
ken theirdelusions,  and  embraced  the  truth." 
And  when  the  Shaftsbury  association  met 
in  June,  1799,  they  had  accounts  that  two 
hundred  and  fifty-nine  had  been  added  in 
the  year,  to  the  three  churches  in  Shafts- 
bury,  and  not  one  member  had  died  in  that 
time.  Also  that  the  addition  to  their  whole 
association  that  year  was  seven  hundred 
and  thirty-iwo. 

This  work  was  also  great  on  our  eastern 
coasts.  Mr.  Peter  Powers,  a  Congrega- 
tional minister  on  Deer-Island  in  Penobscot 
bay,  wrote  from  thence,  March  20,  1799, 
and  said,  "  In  the  beginning  of  June  last,  I 
was  called  to  Mount-Desert  to  administer 
sacraments  to  a  church  who  have  not  a 
slated  pastor,  and  tarried  with  them  about 
nine  days  ;  Avhen,  in  preaching  my  second 
sermon,  the  glory  of  the  Lord  came  down 
in  a  wonderful  manner.  One  convicted, 
and  hopefully  converted  under  the  sermon, 
was  added  to  the  church  about  two  days 
after,  and  three  others  who  had  betbre  ob- 
tained a  hope.  Three  months  after  this  I 
went  again  to  administer  the  Lord's  sup- 
per, at  which  time  I  admitted  twenty-eight 
who  had  hopefully  been  brought  home  in 
the  interval.  The  work  of  conviction  was 
then  going  on  powerfully  in  the  town,  and 
spreading  into  those  adjoining  on  the  same 
island.  Our  association  had  licensed  dear 
Mr.  Ebenezer  Eaton  to  preach,  who  im- 
proved his  talent,  laboring  night  and  day 
among  them,  whom  the  Lord  remarkably 
owned.  How  many  have  been  brought 
out  since  I  was  there,  I  am  not  informed  ; 
but  according  to  the  best  accounts,  there 
are  many.  The  Lord  multiply  the  num- 
ber, and  add  to  the  church  of  such  as  shall 
be  saved. 

"  I  now  come  a  little  nearer  home.  In 
the  beginning  of  winter,  this  glorious  work 
began  in  Sedgwick,  under  the  pastoral  care 
of  the  Rev.  Daniel  Merrill.  Perhaps  there 
hath  not  been  a  work  so  powerful,  and  so 
much  like  the  work  filly-eight  years  ago. 

Vol.  l.-V.  i     ^      ^  ^ 


In  a  time  of  such  extraordinaries,  it  could 
not  reasonably  be  expected  but  some  things 
would  be  a  little  wild  and  incoherent,  con- 
sidering the  various  tempers,  infirmities  and 
dispositions  of  mankind:  but  I  believe  my 
young  dear  brother  Merrill,  together  with 
experienced  Christians,  were  very  careful 
to  distinguish  the  precious  from  the  vile ; 
to  correct  errors,  to  set  them  in  the  way  of 
his  steps,  so  that  there  appears  to  be  no 
prevalence  of  enthusiasm  among  them,  ac- 
cording to  the  best  information.  How 
great  the  number  is  of  those  who  have 
been  brought  to  hope,  1  am  not  able  to  give 
any  tolerable  account.  Some  say  there  are 
about  an  hundred,  others  about  double  that 
number ;  I  believe  they  are  all  very  uncer- 
tain. Blessed  be  God,  the  work  is  yet  go- 
ing on  there,  though  not  with  equal  rapid- 
ity. 

"And  now,  dear  Sir,  let  your  imagina- 
tion paint  to  your  view  the  striking  scene 
of  an  hundred  souls,  men,  women,  and 
children,  at  the  same  time  under  the  work 
of  the  law.  The  tears,  sobs,  groans  and 
cries  issuing  from  scores  at  a  time !  All 
the  terrors  of  the  law  crowding  and  press- 
ing in  upon  them ;  their  sins,  in  infinite 
number  and  aggravations,  staring  them  in 
the  face  ;  all  their  old  vain  hopes  gone,  and 
cut  otf,  and  every  refuge  failing  !  Hear 
them  freely  confessing  their  old  abomina- 
tions, their  former  enmity  to  the  great  doc- 
trines of  original  sin,  election,  the  sovereign- 
ty of  divine  free  grace,  the  power  of  God 
displayed  in  effectual  vocation  ;  above  all, 
the  justice  of  God  in  their  damnation ! 
How  often  are  souls  brought  out  into  peace 
and  comfort  of  the  love  of  God,  and  the 
sweet  consolations  of  the  Holy  Spirit !  The 
dead  hear  the  voice  of  the  Son  of  God.  and 
live.  Children  are  brought  to  cry,  '•  Ho- 
sanna  to  the  Son  of  David,"  Indeed  this 
glorious  work  has  been  wonderful  among 
children  ;  and  God  has  made  instruments 
of  them  to  perfect  praise  in  carrying  on  his 
work. 

"  This  blessed  work  of  God  has  begun 
in  Blue-Hill ;  but  as  yet  has  not  gained  the 
ascendency.  I  shall  therefore  come  to  my 
own  dear  people  of  Deer-Isle.  And  here, 
perhaps,  the  work  is  as  remarkable  as  at 
Sedgwick,  but  not  so  rapid.  Not  more  than 
eight  months  ago  it  appeared  to  me  that 
religion  was  near  expiring  among  us,  ex- 
cept in  a  very  handful  of  professors.  Deism 
had  taken  an  unaccountable  stride,  and 
spread  itself  over  a  great  number  of  the 
inhabitants.  And  now,  no  Bible,  no  Christ ; 
but  the  Christian  religion,  and  Christians, 
were  the  song  of  the  drunkard  ;  and  every 
drunkard,  and  every  vice,  was  deemed 
harmless,  and  inoffensive  to  God.  I  had 
no  reason  to  think  but  by  the  next  annual 
meeting  of  the  town,  they  would  vote  the 


170    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLANDv 


gospel  out  from  them.  When  the  afore- 
mentioned work  at  Penobscot  and  Mount- 
Desert  was  going  on,  it  seemed  to  have  no 
influence  on  our  people.  This,  you  may 
be  sure,  was  very  grievous  to  me.  How- 
ever, I  think  I  was  enabled  to  bear  witness 
to  the  truth  with  great  freedom.  In  Octo- 
ber, I  perceived  a  more  close  attention  to 
the  word,  but  nothing  special  as  yet.  Af- 
ter I  was  confined  to  my  house,  the  work 
began  to  appear ;  and  though  I  could  not 
go  abroad  to  preach  at  the  meeting-house, 
there  was  seldom  a  day  but  more  or  less 
visited  me  under  iheir  trouble,  and  I  preach- 
ed in  my  own  house  when  I  was  not  able 
to  stand  on  my  feet.  At  length  we  had  the 
assistance  of  Mr.  E.  Eaton,  whom  God 
remarkably  owns.  I  believe  there  are  about 
forty,  men,  women,  and  children,  who  have 
obtained  a  hope-;  and  great  numbers  are 
under  pressing  conviction.  The  work  is 
now  on  the  increase.  May  the  Lord  con- 
tinue and  still  increase  it,  till  they  are  all 
brought  in.  The  mouth  of  Deism  is  at 
present  stopped,  and  against  the  children 
of  Israel  not  so  much  as  a  dog  is  suffered 
to  move  his  tongue." 

A  Baptist  minister  of  Lyme  in  Connec- 
ticut, on  June  30, 1799,  wrote  to  Boston,  and 
said,  "  Though  the  severity  of  last  winter 
was  tedious,  yet  I  have  not  heard  any  one 
complain,  or  shrink  at  the  cross,  on  account 
of  the  coldnes  of  the  weather.  This  work 
has  been  gloriously  carried  on  in  the  spirit 
of  love.  In  the  first  part  of  it,  there  was 
great  crying  out,  but  it  gradually  subsided 
into  free  deliberate  conversation  on  the 
dreadful  situation  they  were  in  by  nature 
and  their  full  determination  to  continue 
seeking  till  they  should  find  him  of  whom 
Moses  and  the  prophets  did  write.  I  never 
saw  less  opposition  to  any  work  of  God  I 
ever  was  acquainted  with.  More  than  a 
hundred  we  hope  have  received  the  grace 
of  God,  and  more  than  eighty  have  joined 
with  our  church.  The  present  number  of 
members,  is  three  hundred  and  thirty-six." 

Extracts  from  these  and  other  letters 
were  printed  in  a  pamphlet  at  Boston,  and 
afterwards  at  Philadelphia.  At  the  same 
time  they  had  a  great  work  among  the  Bap- 
tists near  Kennebec  river.  Elder  James 
Potter,  the  instrument  of  beginning  the  re- 
vival there,  had  ninety-seven  members  add- 
ed to  his  church  in  Bowdoin,  in  1798  and 
'99 ;  and  five  hundred  and  seventy-five 
were  then  added  to  the  whole  of  their  as- 
sociation. And  Bo.«ton,  Bridgevvater,  Mid- 
dleborough,  and  many  other  places  had  a 
share  of  these  blessings  ;  and  so  had  some 
places  to  the  southward. 

I  received  a  letter  from  Eider  Benjamin 
Watkins  of  Virginia,  dated  June  30,  ISOl, 
in  whicli  he  says,  "  I  have  lived  to  see  sev- 
eral revivals  in  our  parts,  but  the  last  has 


been  the  greatest,  which  originated  about 
two  years  ago,  in  several  churches  belong- 
ing to  the  middle  district  association.  Be- 
fore the  revival  began,  wickedness  had  got- 
ten to  a  great  height.  Deism  and  irrelig- 
ion  abounded  on  every  hand.  Professors 
had  become  very  carnal,  many  had  aposta- 
tized, so  that  there  were  but  a  few  names 
in  Sardis  who  had  not  defiled  their  gar- 
ments ;  so  that  I  had  some  awful  fears  about 
our  condition,  and  was  dreading  that  some 
great  judgment  would  befall  our  wretched 
land.  But  contrary  to  my  fears,  the  Lord 
visited  us  in  a  way  of  mercy,  by  stirring 
up  his  church  often  to  assemble  together, 
and  to  carry  on  worship  by  prayer  and 
fasting,  called  prayer  meetings.  And  he 
came  amongst  us,  and  the  sacred  flame 
has  spread  in  various  parts  of  Virginia ;  so 
that  we  may  truly  say,  the  lines  are  fallen 
unto  us  in  pleasant  places,  and  we  have  a 
goodly  heritage, 

"  Our  church,  called  Spring  Creek,  has 
an  addition  by  baptism,  since  the  revival 
began,  of  upwards  of  two  hundred  mem- 
bers ;  brother  Clay's  about  the  same  num- 
ber, or  more ;  brother  Smith's  about  an 
hundred  ;  Tomahawk  church  about  fifty  ; 
Skin-quarter  near  an  hundred  ;  Elder  Web- 
ber's church  two  hundred  or  more ;  and 
several  other  churches  have  had  some 
smart  additions.  Tlie  work  has  chiefly 
been  among  the  young  people,  there  has 
not  been  nigh  so  much  noise  amongst  us, 
as  there  was  in  1785  and  '86.  Many  would 
come  and  give  a  declaration  of  the  work 
of  God  upon  their  souls,  that  made  no  noise 
at  all ;  and,  what  was  remarkable,  a  number 
of  children,  from  ten  to  fifteen  years  of  age, 
would  come  and  tell  of  the  goodness  of 
God,  while  the  old  people,  who  had  Uved 
to  see  several  revivals,  are  still  left  out, 
exposed  to  the  wrath  and  displeasure  of 
God." 

AU  the  churches  mentioned  above,  are 
in  the  three  counties  of  Powhatan,  Ches- 
terfield and  Goochland,  in  the  middle  part 
of  Virginia,  a  little  above  the  city  ot  Rich- 
mond, their  capital.  I  had  much  delight 
in  preaching  in  all  of  them,  when  I  was 
there  in  the  Spring  of  1789,  when  they  had 
about  two  hundred  Baptist  churches  in  the 
whole  of  Virginia.  And  the  work  has  been 
great  since  in  many  places  farther  south- 
ward. A  minister  in  the  upper  part  of 
Georgia  wrote  to  his  friend  in  Savannah, 
Nov.  17,  1801,  and  said,  several  churches 
here,  within  three  or  four  months  past,  have 
received  and  baptized  from  twenty  to  fifty 
persons  ;  and  one  in  Elbert  county  has  had 
an  addition  by  baptism  of  about,  an  hun- 
dred and  forty.  And  according  to  the  best 
accounts  from  Kentucky,  there  have  been 
added  to  the  Baptist  churches,  since  last 
March,  near  six  thousand,  while  multitudes 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.     HI 


were  joining  to  the  Methodists  and  Presby- 
terians." 

This  was  put  into  our  public  papers,  and 
sent  into  all  the  country.  Those  who  held 
to  infant  baptism  were  very  uneasy  under 
such  things,  which  they  discovered  in  a  re- 
markable manner  ;  for  early  in  1802,  a  book 
from  England  was  reprinted  at  Exeter,  in 
New-Hampshire,  written  by  a  minister  who 
had  been  a  Baptist,  who  held  up  to  the 
world,  that  the  greatest  writers  in  England 
against  infant  baptism  were  guilty  of  soph- 
istry and  deceit  in  their  arguments,  as  he 
had  clearly  found  by  experience.  And  it 
was  said  that  this  testimony  had  been  pub- 
lished seven  years  in  England,  and  no  an- 
swer had  been  made  to  it.  This  was  so 
wonderful,  that  it  passed  four  or  five  edi- 
tions in  about  a  year,  in  the  different  states 
of  New-England.  But  when  this  glory- 
ing was  at  the  highest,  an  answer  came  out 
of  the  press  at  Boston,  in  December,  1802, 
which  was  first  published  in  London  the 
same  year  that  the  first  book  came  out  there. 
The  facts  here  follow. 

Mr.  Peter  Edwards  was  first  a  zealous 
advocate  for  infant  baptism  in  London,  and 
then  turned  suddenly  from  it ;  became  a 
Baptist  preacher,  and  was  ordained  in  a 
Baptist  church  near  Portsmouth  in  Eng- 
land ;  but  in  about  ten  years  he  changed 
again,  and  published  this  book,  to  give  the 
reasons  for  his  renouncing  the  principles  of 
the  Baptists,  in  the  beginning  of  1795  ;  and 
Dr.  Joseph  Jenkins  of  London  answered 
him  in  the  same  year.  Edwards  holds  up, 
with  much  confidence,  that  faith  and  repent- 
ance were  required  of  all  adult  persons,  in 
order  for  circumcision  as  well  as  baptism  ; 
and  therefore  that  all  which  is  said  in  the 
gospel  about  the  baptizing  of  believers,  is 
no  argument  against  believers  having  their 
infants  baptized.  He  accuseth  the  Baptists 
in  general  of  denying  the  use  of  inferences 
and  consequences,  in  arguments  for  infant 
baptism,  but  of  using  them  against  that 
practice,  which  he  calls  sophistry  and  de- 
ceit. Having  disarmed  the  Baptists,  as  he 
imagined,  he  lays  down  his  foundation  in 
these  words :  "  1.  God  has  instituted  in 
his  church  the  membership  of  infants,  and 
and  admitted  them  to  it  by  a  religious  rite. 
2.  The  church  membership  of  infants  was 
never  set  aside  by  God  or  man ;  but  con- 
tinues in  force,  under  the  sanction  of  God, 
to  the  present  day."     P.  90. 

But  as  the  Baptists  never  denied  the  true 
use  of  inferences  and  consequences  in  any 
argument,  the  charge  of  deceit  and  soph- 
istry must  be  turned  back  upon  him  who 
advanced  it ;  and  whether  his  foundation 
can  stand,  may  be  judged  of  by  the  follow- 
ing things. 

1.  Circumcision  was  not  known  in  the 
world,  for  above  two  thousand  years  after 


it  was  created  ;  and  who  will  say  that  God 
had  no  church  in  the  world  for  all  that 
time?  Yea,  when  circumcision  was  insti- 
tuted, Lot,  and  other  righteous  men  had  no 
concern  in  it ;  neither  had  any  females 
among  the  posterity  of  Abraham,  though 
women  are  baptized  under  the  gospel  as 
well  as  men.  2.  God  said  to  Israel,  "  The 
life  of  the  flesh  is  in  the  hlond^  and  I  have 
given  it  to  you  upon  the  altar,  to  make  an 
atonement  for  your  souls."  Levit.  xvii.  11. 
And  no  worship  was  ever  accepted  of  God 
from  the  beginning  without  blood  in  sacri- 
fices. AbraTiam  shed  his  own  blood  in  cir- 
cumcision, as  the  father  of  all  believers  in 
all  nations.  Rom.  iv.  IS.  And  thus  he 
was  a  type  of  Christ  who  shed  his  blood  to 
atone  for  the  sins  of  all  true  believers,  even 
to  the  end  of  the  world.  3.  Abraham  had 
no  right  to  circumcise  any  male  but  such 
as  were  born  in  his  house,  or  bought  with 
his  money  ;  and  he  circumcised  all  the  men 
of  his  house,  the  same  day  that  he  circum- 
cised himself,  of  whom  he  had  before  three 
hundred  and  eighteen  soldiers.  Gen.  xiv. 
14.  xvii.  13,  27.  And  how  far  is  this  from 
a  warrant  for  infant  baptism  !  4.  No  fe- 
males were  to  be  circumcised,  to  shew  that 
it  was  a  man  and  not  a  woman  who  was  to 
die  for  us.  5.  The  bloody  sign  of  circum- 
cision weakened  men  so  much,  that  two 
men  destroyed  a  whole  city,  three  days  af- 
ter the  men  in  it  were  circumcised.  Gen. 
xxxiv.  25.  But  no  infant  that  ever  was 
sprinkled,  could  know  that  it  was  done,  if 
they  were  not  told  of  it  by  others.  So  far 
are  they  from  answering  a  good  conscience 
in  baptism.  1  Peter  iii.  21.  None  but  be- 
lievers can  do  it.  6.  Abraham  was  not  to 
circumcise  any  stranger,  until  he  had  bought 
him  as  a  servant  with  his  money,  which 
was  a  type  of  our  being  bought  with  the 
blood  of  Christ ;  and  after  he  had  done  it, 
he  said,  "  Circumcision  is  nothing,  and  un- 
circumcision  is  nothing,  but  the  keeping 
the  commandments  of  God.  Ye  are  bought 
with  a  price  ;  be  not  ye  the  servants  of 
men."  1  Cor.  vii.  19,  23.  Which  is  a  plain 
repeal  of  the  covenant  of  circumcision.  It 
was  a  type  of  the  death  of  Christ  to  come, 
and  baptism  is  to  be  done  by  faith  in  him  who 
is  already  come.  This  is  a  reason  why 
men  might  be  circumcised  before  they  be- 
lieved, and  why  baptism  is  only  for  pro- 
fessing believers.  7.  Since  he  is  come,  he 
says,  "Ye  are  all  the  children  of  God  by 
faith  in  Christ  Jesus.  For  as  many  of  you 
as  have  been  baptized  into  Christ,  have  put 
on  Christ.  There  is  neither  Jew  nor  Greek, 
there  is  neither  bond  nor  free,  there  is 
neither  male  nor  female  ;  for  ye  are  all 
one  in  Christ  Jesus.  And  if  ye  be  Christ's 
then  are  ye  Abraham's  seed,  and  heirs 
according  to  the  promise."  Galations  iii. 
26 — 29.     Three  things  are  here  excluded 


172   HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND, 


from  baptism,  which  were  essential  in  cir- 
cumcision. 8.  The  children  of  Israel  had 
no  right  to  admit  strangers  by  households, 
to  circumcision  and  the  passover,  until 
the  day  in  which  they  came  out  oC  Egypt. 
Exodus  xii.  43 — 51.  But  when  they  were 
going  into  Babylon,  it  was  said,  "  Behold 
the  days  come,  saith  the  Lord,  that  I 
will  make  a  new  covenant  with  the  house 
of  Israel,  and  with  the  house  of  Judah. 
not  according  to  the  covenant  that  I  made 
wiih  their  fathers  in  the  day  that  I  took 
them  by  the  hand,  to  bring  them  out  of 
the  land  of  Egypt  (which  my  covenant 
they  break,  although  I  was  an  husband 
unto  them,  saith  the  Lord  ;)  but  this  shall 
be  the  covenant  that  I  will  make  with  the 
house  of  Israel,  After  those  days,  saith  the 
Lord,  I  will  put  my  law  in  their  inward 
parts,  and  write  it  in  their  hearts,  and  I  will 
be  their  God,  and  they  shall  be  my  people. 
And  they  shall  teach  no  more  every  man 
his  neighbor,  and  every  man  his  brother, 
saying,  Know  the  Lord  ;  for  they  shall  all 
know  me,  from  ihe  least  of  them  unto  the 
greatest  of  them,  saith  the  Lord  ;  for  I  will 
forgive  their  iniquity,  and  I  will  remember 
their  sin  no  more."  Jer.  xxxi.  31 — 34. 
This  is  the  pure  covenant  of  grace,  since 
the  death  of  Christ  hath  taken  away  the  old 
covenant.  Heb.  viii.  7 — 13.  Language 
cannot  distinguish  two  covenants  more 
clearly,  than  God  hath  here  done  it.  And 
until  old  and  new,  first  and  second,  can  be 
made  to  mean  but  one  covenant,  men  can 
never  prove  infant  baptism  by  said  cove- 
nant. 9.  God  promised  that  kings  should 
come  out  of  Abraham.  Gen.  xvii.  6.  And 
this  was  fulfilled  in  David  and  his  race,  and 
in  the  King  Messiah  ;  and  this  shews  that 
no  man  now  can  stand  in  such  a  relation  to 
his  children  as  Abraham  did  to  his.  Aaron 
was  also  a  type  of  Christ,  and  his  lawful 
posterity  were  the  only  priests  in  Israel 
until  Christ  came,  when  the  priesthood  was 
changed  ;  and  Christ  is  both  our  king  and 
priest.  Heb.  vii.  12.  And  God  says  to 
those  who  are  born  again,  among  all  na- 
tions, "  Ye  are  a  chosen  generation,  a  roy- 
al priesthood,  an  holy  nation,  a  peculiar 
people  ;  that  ye  should  shew  forth  the  prai- 
ses of  him  who  hath  called  you  out  of  dark- 
ness into  his  marvellous  light."  1  Peter  i. 
23.  ii.  9.  And  such  are  the  only  priests, 
and  holy  nation,  that  arc  ever  named  in  the 
church  of  Christ.  By  his  death  he  abol- 
ished all  those  ancient  types,  and  formed 
his  church  of  all  souls  who  are  born  again 
among  all  nations ;  and  officers  in  his  church 
are  never  called  priests  therein,  in  distinc- 
tion from  other  children  of  God.  Worldly 
churches  have  been  built  upon  infant  bap- 
tism, which  is  not  named  in  the  Holy  Scrip- 
tures. 


CHAPTER    XIV. 

A  viexo  of  the  Baptist  churches  in  South- 
Carolina.  In  Pennsylvania  and  Neio- 
Jerscy.  In  Vii'ginia.  Presbyterians 
there.  A  difference  among  the  Baptists 
healed.  The  cause  of  equal  liberty 
among  them.  A  view  of  them  in  North- 
Carolina.  In  Georgia.  Of  Negro  Bap- 
tists.  Of  the  Baptists  intheStateof  Neio- 
York.  In  Kentucky.  Of  Associations. 
Of  the  Number  of  Baptists  in  all  Ameri- 
ca. Of  late  remvals.  Of  their  likeness 
to  the  first  fathers  of  our  country.  How 
infant  baptism  originated.  A  happy 
change  in  our  government.  Light  Jrom 
the  case  of  Israel.    Of  the  latter  day  glory. 

Truth  and  love,  and  persecution  for  the 
same,  caused  the  first  planting  of  New-Eng- 
land ;  and  it  also  caused  the  planting  of 
Baptist  churches  in  the  southern  parts  of 
America.  Some  men  from  here,  and  some 
from  England,  Wales  and  Ireland,  all  had 
a  hand  in  it.  When  elder  William  Scra- 
ven  was  cruelly  persecuted  in  the  province 
of  Maine,  in  1682,  he  went  to  Charleston 
in  South-Carolina,  and  became  pastor  of 
a  Baptist  church  there.  How  long  it  had 
been  formed  I  know  not.  But  when  the 
Baptist  church  in  Boston  wanted  a  pastor, 
and  sent  for  him,  who  had  been  one  of  them, 
he  wrote  to  them,  June  2,  1707,  and  said, 
"  Our  minister  who  came  from  England  is 
dead,  and  I  can  by  no  means  be  spared.  I 
must  say  it  is  a  great  loss,  and  to  me  a 
great  disappointment ;  but  the  will  of  the 
Lord  is  done."  And  he  wrote  again,  Au- 
gust 6,  1708,  and  said,  "  I  have  been 
brought  very  low  by  sickness,  but  I  bless 
God,  I  was  helped  to  preach,  and  adminis- 
ter the  communion  last  Lord's-day ;  but 
am  still  weak.  Our  society  are  for  the 
most  part  in  health,  and  I  hope,  thriving  in 
grace.  We  are  about  ninety  in  all."  And 
his  po.sterity  have  been  honorable,  and  use- 
ful in  those  parts  ever  since.  Mr.  Isaac 
Chanler  was  a  Baptist  minister  among 
them  for  many  years,  and  a  book  of  his  up- 
on the  doctrines  of  the  gospel  was  printed 
at  Boston  in  1744.  Mr.  Oliver  Hart,  from 
Pennsylvania,  got  to  Charleston  in  1749, 
just  alter  Mr.  Chanler  died,  and  was  pastor 
of  that  church  thirty  years.  But  as  he  was 
heartily  engaged  for  liberty  in  America,  he 
left  Charleston  before  the  British  forces 
took  it,  in  1780,  and  settled  as  pastor  of  the 
Baptist  church  at  Hopewell  in  New- Jersey 
the  same  year,  where  he  was  very  useful, 
till  he  died  in  1795.  But  the  Baptist  cause 
has  prevailed  much  in  that  State  to  this 
day. 

Thomas  Dungen  of  Newport  was  one  of 
the  signers  of  the  request  to  Mr.  Clarke,  to 


HIST.  OF    THE    BAPTISTS    IN    NEW-ENGLAND.     I73 


go  as  their  agent  to  England  in  1651,  the 
original  of  which  I  now  have.  And  about 
1684,  two  years  after  Pennsylvania  began, 
Dungen  went  there,  and  preached  the  Bap- 
tist principles  among  the  people  with  con- 
siderable success ;  and  his  posterity  are 
numerous  among  them  ever  since.  And 
about  1686,  Elias  Keach,  son  to  elder  Benja- 
min Keach  of  London,  came  over  to  Philadel- 
phia, a  wild  young  man,  but  was  soon  after 
converted,  and  labored  earnestly  to  collect 
the  Baptists  together ;  and  they  formed  a 
church  at  Pennebeck,  eleven  miles  from 
Philadelphia,  in  1788.  Mr.  Keach  also 
was  helpful  in  forming  a  Baptist  church  at 
Middletown,  and  another  at  Piscataway  in 
1689 ;  and  one  at  Cohansey  in  1690,  all 
three  in  New-Jersey.  And  these  lour,  with 
that  at  Charleston,  were  all  the  Baptist 
churches  that  were  formed  south  of  New- 
England,  before  the  year  1700.  Many  of 
those  who  constituted  the  church  at  Cohan- 
sey, came  from  Ireland  ;  though  one  of 
them  was  Obadiah  Holmes,  Esq.,  a  son  of 
the  sufferer  at  Boston  in  1651 ;  and  others 
of  his  posterity  have  since  been  members 
of  the  church  in  Middletown.  Piscataway, 
on  Raritan  river  in  the  Jersey,  sprang  pardy 
from  people  who  came  from  Piscataqua 
river,  which  has  Kittery  on  the  north  side 
of  it,  where  the  Baptist  church  was  formed 
in  1682,  who  were  scattered  by  persecution. 
Other  members  of  those  churches  went 
from  Rhode  Island  colony,  as  appears  by 
the  publications  of  Mr.  Morgan  Edwards  in 
1770,  and  1792.  He  was  born  in  Wales, 
from  whence  also  came  many  ministers  and 
members  of  those  churches;  and  I  took 
many  of  the  above  things  from  him. 

And  he  inlbrms  us  of  many  people  who 
came  over  from  Wales  in  1701,  and  resided 
near  their  brethren  at  Pennepeck,  until  they 
removed  in  1703,  and  planted  a  church  in 
a  place  they  called  Welsh- tract,  then  under 
the  government  of  Pennsylvania,  but  now 
under  Delaware  State.  In  1770,  they  had 
increased  to  ten  churches  in  Pennsylvania, 
and  668  members,  besides  a  few  who  kept 
the  seventh-day  sabbath.  He  gives  an  ac- 
count also  of  the  Tunkers,  the  first  of  whom 
came  from  Germany  in  1719,  and  had  in- 
creased to  fifteen  societies,  and  a  large  num- 
ber of  communicants,  who  were  not  in  fel- 
lowship with  the  English  churches.  They 
dip  persons  with  their  faces  forward,  three 
times  over.  They  hold  to  general  redemp- 
tion, and  are  much  like  the  old  (Quakers  in 
their  general  conduct,  though  more  strict 
than  tliey  are  now.  The  Mennonists  also 
came  from  Germany,  and  are  of  like  beha- 
vior, but  they  are  not  truly  Baptists  now. 
Their  fathers  were  so  in  Luther's  day,  un- 
til confinement  in  prison  brought  them  to 
pour  water  on  the  head  of  the  subjects,  in- 
stead of  immersion ;  and   what   was  then 


done  out  of  necessity,  is  now  done  out  of 
choice,  as  other  corruptions  are.  When 
Edwards  published  his  book  in  1792,  the 
first-day  Baptists  in  the  Jersey  had  twenty- 
four  churches,  and  two  thousand  nine  hun- 
dred and  ninety-four  members ;  and  those 
who  kept  the  seventh  day,  three  churches 
and  two  hundred  and  forty-nine  members. 
And  in  1802,  the  Philadelphia  Association 
had  two  thousand  six  hundred  and  ninety- 
five  members. 

North-Carolina  had  but  little  appearance 
of  religion  in  any  part  of  it,  until  late  years. 
Some  Baptist  ministers  from  New-Jersey 
and  Pennsylvania  travelled  and  labored 
there  with  some  success,  and  some  who  went 
from  New-England  settled  there.  Shubael 
Stearns  was  born  in  Boston,  January  28, 
1706 ;  but  he  went  to  Connecticut,  where 
he  was  baptized,  and  was  ordained  at 
Tolland,  March  20,  1751,  and  continued 
there  three  years.  But  then  his  soul 
was  fired  with  zeal  to  carry  light  into 
those  dark  parts  ;  and  in  August,  1754,  he 
and  others  set  off  lor  that  purpose,  and 
some  of  them  got  into  North-Carolina  be- 
fore him ;  and  he  wrote  to  Connecticut 
from  the  south  part  of  Virginia,  that  they 
informed  him  from  Carolina,  "  That  the 
work  of  God  was  great,  in  preaching  to  an 
ignorant  people,  who  had  little  or  no 
preaching  for  an  hundred  miles,  and  no  es- 
tablished meeting.  But  now  the  people 
were  so  eager  to  hear,  that  they  would 
come  forty  miles  each  way,  when  they 
could  have  opportunity  to  hear  a  ser- 
mon." This  was  dated  June  13, 1755;  and 
Stearns  went  and  settled  upon  Sandy 
Creek,  which  runs  into  Cape  Fear  river, 
where  he  formed  a  church,  November  22, 
1755,  which  increased  to  six  hundred  and 
six  members  in  a  few  years,  and  several 
other  churches  were  soon  formed  round 
him. 

Daniel  Marshall  was  born  at  Windsor  in 
Connecticut,  and  after  he  was  called  to 
preach,  he  went  and  labored  some  time 
among  the  Indians,  in  the  upper  part  of 
New- Jersey,  and  then  followed  Stearns  into 
North-Carolina,  where  he  was  very  success- 
ful. And  in  and  after  1758,  many  were 
converted  and  baptized  near  the  south  bor- 
ders of  Virginia,  and  they  began  an  asso- 
ciation in  1760,  of  five  churches  in  Carolina, 
and  one  in  Virginia,  and  they  increased 
fast.  On  October  16,  1765,  Stearns  wrote 
to  Connecticut,  and  said,  "  The  Lord  car- 
ries on  his  work  gloriously,  in  sundry  pla- 
ces in  this  province,  and  in  Virginia,  and 
in  South-Carolina.  There  has  been  no  ad- 
dition of  churches,  since  I  wrote  last  year, 
but  many  members  have  been  added  in 
many  places.  Not  long  since,  I  attended 
a  meeting  on  Hoy  river,  about  thirty  milea 
from  hence.     About  seven  hundred   souls 


174    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


attended  the  meeting,  which  held  six  days. 
We  received  twenty-four  persons  by  a  satis- 
factory declaration  of  grace,  and  eighteen 
of  them  were  baptized.  The  power  of  God 
was  wonderful." 

But  we  must  now  come  to  Virginia,  of 
which  it  may  be  said,  The  first  is  last,  and 
the  last  first.  It  was  planted  in  1607,  the 
first  of  all  our  English  colonies;  and 
though  it  was  done  entirely  from  worldly 
motives,  yet  the  worship  of  the  church  of 
England  was  established  by  law,  and  no 
other  worship  was  allowed  of  there  for  an 
hundred  years.  In  1643,  three  Congrega- 
tional ministers  went  there,  at  the  request 
of  a  number  of  the  inhabitants,  but  they 
were  forced  to  depart  the  colony,  after 
preaching  a  iew  sermons.  And  directly 
upon  it,  the  .savages  were  let  loose  upon 
the  English,  and  destroyed  about  five  hun- 
dred of  them.  This  one  of  them  declared 
in  England  afterwards,  where  he  again 
suffered  from  Episcopalians.*  In  1644, 
Daniel  Gookin  lelt  Virginia  and  became  a 
very  useful  man  in  the  Massachusetts  for 
many  years.f 

The  first  Baptist  church  in  Virginia  was 
formed  in  Prince  George  county,  in  1714, 
by  Robert  Norden,  who  then  came  from 
England,  and  was  their  pastor  till  he  died, 
in  1725.  In  1727,  Mr.  Richard  Jones  was 
ordained  their  pastor;  and  in  1742,  they 
had  about  forty  members,  as  one  of  them 
then  wrote  to  Newport,  which  letter  I  have. 
About  the  same  time,  a  man  went  from 
thence  and  formed  a  church  on  the  sea 
coasts  of  North-Carolina.  But  these  all 
held  to  general  redemption,  and  their 
churches  are  since  dissolved. 

In  the  mean  time,  religion  was  revived 
in  Virginia  by  other  means  ;  for  Samuel 
Morris,  of  Hanover  county,  was  converted 
in  1740,  by  reading  some  old  books ;  and 
upon  his  reading  them  to  his  neighbors, 
they  set  up  a  meeting  at  his  house,  instead 
of  going  to  church.  And  in  1743,  he  ob- 
tained a  book  of  sermons,  taken  down  in 
short  hand,  as  Mr.  Whitefield  delivered 
them  in  Glasgow,  and  printed  there.  The 
reading  of  these  had  such  an  effect  upon 
the  people,  that  more  came  to  hear  them 
than  his  house  could  hold,  and  they  built  a 
meeting-house  for  the  purpose.  He  was 
also  called  to  read  them  in  several  other 
places,  and  many  were  affected  thereby, 
But  they  were  called  to  account  for  not  go- 
ing to  church,  and  they  pleaded  the  act  of 
toleration  for  dissenters,  though  they  knew 
not  what  to  call  themselves.  At  length 
they  called  themselves  Lutherans,  because 
they  had  received  much  benefit  from  the 
writings  of  that  reformer.     And  hearing  of 

Ciilainy's  Acr.ount,  vol.  ii.p.  G07. 
t  Historical  Society,  vol.  i.  p.  228. 


a  wonderful  preacher,  near  an  hundred 
miles  off,  they  sent  for  him,  in  July,  1743, 
and  he  preached  to  them  four  days,  with 
exceeding  great  effect ;  and  he  advised 
them  to  pray  and  sing  in  their  meetings, 
which  they  had  not  done  before  ;  so  great 
s  the  influence  of  tradition.  Mr.  William 
Robinson  was  the  man  whose  labors  had 
then  been  so  much  blessed  among  them ; 
and  when  he  was  going  away,  they  asked 
him  what  he  called  himself;  he  said,  "  A 
Presbyterian."  "  Then  we  are  Presbyte- 
rians too,"  said  they,  "  for  your  religion  is 
just  like  ours." 

They  then  sent  for  other  ministers  of  that 
denomination,  from  Pennsylvania  and  New- 
Jersey,  and  obtained  help  from  them,  irom 
time  to  time,  until  Mr.  Samuel  Davies  set- 
tled there  in  1748.  And  in  1751,  he  pub- 
"ished  an  account  of  this  work,  and  of  other 
Presbyterians  in  those  parts.  Mr.  Davies 
became  the  President  of  New-Jersey  col- 
lege afterwards,  and  died  there ;  and  his 
sermons  are  now  much  esteemed  in  Europe, 
as  well  as  America.  Those  ministers  met 
at  Philadelphia  in  1789,  and  formed  a  soci- 
ety which  they  called,  "  The  General  As- 
sembly of  the  Presbyterian  Church,  in  the 
United  States  of  America."  In  1793,  it 
was  said  that  they  had  about  two  hundred 
churches  in  all  the  states  south  of  New- 
England.*  But  they  have  very  few  of  them 
in  the  old  part  of  Virginia,  where  the  Bap- 
tists have  increased  greatly. 

Mr.  Samuel  Harris  was  born  in  Hanover 
county,  January  12,  1724,  and  he  was  so 
much  esteemed,  that  he  became  a  colonel 
of  their  militia,  a  member  of  their  legisla- 
ture, and  a  judge  of  their  courts,  before  he 
was  converted  in  1758 ;  when  he  not  only 
became  a  Baptist  preacher,  but  also  much 
of  a  father  among  their  churches  for  above 
thirty  years.  And  some  ministers  from 
Pennsylvania  went  and  formed  some  Bap- 
tist churches  in  the  north  part  of  Virginia, 
about  1760,  who  were  not  fully  agreed 
with  those  southern  Baptists,  for  the  fol- 
lowing reasons:  The  Philadelphia  Asso- 
ciation had  adopted  the  confession  of  faith 
which  was  composed  by  the  Baptists  in 
London  in  1689,  with  the  addition  of  an  ar- 
ticle which  required  the  laying  on  of  hands 
upon  every  member  of  the  church,  which 
the  others  did  not  hold.  Some  eminent 
ministers  in  England  had  also  carried  the 
doctrine  of  particular  election  so  far  as  to 
deny  that  any  minister  had  a  right  to  ad- 
dress tlie  calls  of  the  gospel  to  all  sinners 
without  distinction,  and  the  Philadelphians 
had  adopted  this  opinion ;  and  they  called 
themselves  Regular  Baptists,  while  those 
who  went  from  Connecticut  were  called 
Separates.    And  there  were  unhappy  con- 


'  Rippon's  Register,  vol.  ii.  p.  131. 


HIST.  OF    THE    BAPTISTS    IN    NEW-ENGLAND.     175 


tentions  between  them  for  many  years ;  for 
the  New-England  Baptists  in  general  do 
not  hold  to  the  laying  on  of  hands  upon 
every  member,  nor  to  the  above  restriction 
of  the  calls  of  the  gospel. 

We  generally  believe  the  doctrine  of  par- 
ticular election,  and  the  final  perseverance 
of  every  true  believer,  while  we  proclaim  a 
free  salvation  to  all  the  children  of  men, 
and  even  to  the  chief  of  sinners ;  and  we 
hold  that  God  has  appointed  the  means  as 
well  as  the  end,  and  the  means  in  order  to 
the  end  of  every  event.  When  the  Jews 
were  obstinate  in  receiving  Jesus  as  the 
true  Messiah,  he  said,  "  I  thank  thee,  O 
Father,  Lord  of  heaven  and  earth,  because 
thou  hast  hid  these  things  from  the  wise 
and  prudent,  and  hast  revealed  them  unto 
babes.  Even  so.  Father,  for  so  it  seemed 
good  in  thy  sight.  All  things  are  deliver- 
ed unto  me  of  my  Father ;  and  no  man 
knoweth  the  Son,  but  the  Father  ;  neither 
knoweth  any  man  the  Father,  save  the  Son, 
and  he  to  whomsoever  the  Son  will  reveal 
him.  Come  unto  me,  all  ye  that  labor,  and 
are  heavy  laden,  and  I  will  give  you  rest. 
Take  my  yoke  upon  you,  and  learn  of  me, 
for  I  am  meek  and  lowly  in  heart,  and  ye 
shall  find  rest  unto  your  souls  :  for  my  yoke 
is  easy,  and  my  burden  is  light."  Matt.  xi. 
25 — 30.  The  only  reason  why  any  one  is 
chosen,  called  and  saved,  rather  than  an- 
other, is  because  so  it  seemed  good  in  the 
sight  of  God.  But  many  men  imagine  that 
the  choice  and  doings  of  men  are  the  cause 
of  it,  and  so  would  take  the  glory  of  it  to 
themselves,  instead  of  giving  it  to  God 
alone.  God  never  fails  of  doing  justice  to 
all,  while  he  says,  "  I  will  be  gracious  to 
whom  I  will  be  gracious,  and  will  shew 
mercy  on  whom  I  will  shew  mercy."  And 
his  glory  essentially  requires  this.  Exod. 
xxxiii.  18,  19.  Therefore  he  says,  "  Is  it 
not  lawful  for  me  to  do  what  I  will  with 
mine  own  ?"  Matt.  xx.  15.  The  meanest 
person  upon  earth  has  a  right  to  give  his 
own  property  to  whom  he  will ;  and  how 
mad  are  those  who  deny  this  right  to  the 
eternal  God !  Many  ruin  their  souls  by 
fighting  against  God,  but  it  is  impossible 
for  him  to  be  deceived  or  disappointed  in 
any  of  his  designs  of  mercy,  as  well  as  of 
justice.  And  free  salvation  by  the  Son  of 
God  is  held  forth  to  all  men  in  the  gospel, 
as  openly  as  the  brazen  serpent  was  to  the 
camp  of  Israel ;  and  the  condemnation  of 
all  who  do  not  receive  him,  is  because  they 
hate  the  light.  John  iii.  14 — 20.  There- 
fore the  most  moving  methods  ought  to  be 
taken  whh  sinners  in  general,  to  enlighten 
and  turn  them  from  sin  to  God.  Light  con- 
cerning these  things  gained  gradually 
among  the  Baptists  in  Virginia,  so  as  to 
unite  them  as  one  people  in  1787,  and  they 
have  increased  much  since. 


Mr.  John  Leland,  from  whom  I  had  many 
of  these  things,  was  born  at  Grafton  in  the 
Massachusetts,  May  14,  1754  ;  and  after  he 
was  baptized  and  called  to  preach,  he  set 
oti"  with  his  young  wife,  in  the  fall  of  1776, 
and  went  into  Virginia,  and  settled  in  the 
county  of  Orange.  He  travelled  and  labor- 
ed much  in  those  parts,  and  had  a  consider- 
able hand  in  procuring  the  law  for  equal 
liberty,  before  inserted.  Though  llie  be- 
havior of  Episcopal  ministers  themselves 
did  more  towards  it;  for  many  of  them 
would  play  cards,  swear  profanely,  and  get 
drunk,  while  they  imprisoned  about  thirty 
Baptist  ministers  for  preaching  the  gospel 
to  precious  souls,  without  licence  from  them. 
This  moved  their  rulers  to  abolish  such  ty- 
ranny. Mr.  Leland  baptized  about  an 
hundred  persons  in  and  near  York-town, 
the  year  before  the  British  army  was  cap- 
tivated there  ;  and  in  the  whole  he  bapti- 
zed above  six  hundred  in  those  parts.  He 
published  a  Virginia  Chronicle,  before  re- 
ferred to,  and  some  other  things  and  in  1791, 
he  returned  to  New-England,  and  settled  in 
Cheshire  in  the  Massachusetts. 

But  Mr.  Stearns  spent  his  life  in  those 
parts,  and  died  in  peace,  November  20, 
1771.  And  the  Baptists  have  been  increas- 
ing in  North-Carolina  ever  since,  and  have 
been  so  highly  esteemed  by  their  fellow- 
citizens,  that  many  members  of  their 
churches  have  been  representatives  and 
senators  in  their  legislature,  judges  in  their 
courts,  and  in  other  offices  of  their  govern- 
ment. 

Mr.  Daniel  Marshall,  after  much  service 
there,  went  on  to  Georgia,  where  he  form- 
ed a  church  in  1772,  and  was  the  pastor  of 
it  until  he  died,  it  being  the  first  Baptist 
church  in  that  state  ;  and  his  son  Abraham 
Marshall  has  been  pastor  o^  it  ever  since. 
The  Baptists  have  been  the  most  numerous 
of  any  religious  denomination  in  Georgia, 
for  many  years  past.  They  have  lately  in- 
creased nmch  in  Savannah,  their  capital. 
The  late  honorable  Joseph  Clay,  who  had 
been  one  of  the  federal  judges  of  the  dis- 
trict court,  was  ordained  a  Baptist  minister 
there,  in  January,  1804.  There  are  many 
associations  in  those  parts,  in  one  of  which 
were  fifty-six  churches,  and  three  thousand 
seven  hundred  and  ninety-six  members,  in 
1792 ;  and  they  have  greatly  increased 
since.  One  minister  baptized  about  an 
hundred  persons  there,  in  the  year  1803 ; 
and  when  the  first  association  of  South- 
Carolina  met  that  fall,  they  received  the  re- 
port of  Mr.  John  Rooker,  one  of  their  minis- 
ters, who  had  been  sent  to  preach  among 
the  Catawba  Indians,  that  his  preaching- 
among  them  was  received  with  much  at- 
tention, and  they  were  very  thankful  for  his 
being  sent  among  them  ;  and  they  not  only 
desired  him  to  come  again,  but  also  that  a 


176    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND- 


school-master  might  be  sent  to  teach  the 
Indian  youth  in  human  learning,  and  also 
in  Christian  principles.  The  association 
ui^reed  to  send  him  among  them  again,  and 
also  a  school-master,  according  to  their  re- 
quest, and  to  bear  their  expenses.  Some 
of  the  English  near  them  appeared  to  have 
a  gracious  work  begun  among  them,  and 
it  was  hoped  that  the  Indians  would  share 
in  the  same  blessing. 

A  great  many  negroes  in  those  parts 
have  been  converted  and  baptized,  and 
some  of  them  have  been  called  to  preach 
the  gospel.  George  Liele  was  so  a  little 
before  our  American  war  ;  and  in  the  time 
of  it  he  fell  into  British  hands,  and  went 
down  and  baptized  a  number  in  Savannah, 
and  then  was  carried  to  Jamaica,  where  he 
began  to  preach  to  the  blacks  in  1784 ;  and 
he  behaved  so  well  as  to  be  favored  by  the 
government  there,  and  his  success  was  so 
great  that  he  had  three  hundred  and  fifty 
members  in  his  church  in  1791.*  And  we 
have  heard  of  much  increase  among  them 
since.  There  is  one  such  minister  and 
church  in  Virginia,  beside  a  great  number 
of  blacks  who  have  joined  to  the  English 
churches  there.  And  Andrew  Bryan  has 
a  large  negro  church  in  Savannah  in  Geor- 
gia ;  and  Mr.  Abraham  Marshall  assisted 
ill  his  ordination.  The  Charleston  associ- 
ation, in  1803,  received  an  account  from  the 
Bethel  association,  that  more  than  fourteen 
hundred  persons  had  joined  to  all  their 
churches  in  a  year.  Such  has  been  the 
work  in  those  parts. 

The  first  Baptist  church  in  the  state  of 
New- York  was  formed  at  Oyster  bay  on 
Long-Island,  Elder  Robert  Feke  wrote 
from  thence  to  Newport,  November  29, 
1741.  and  said,  "  God  has  begun  a  glorious 
work  among  us,  and  I  hope  he  will  carry 
it  on  to  his  own  glory,  and  the  salvation  of 
many  souls.  There  have  been  seventeen 
added  to  our  little  band  in  about  three 
months."  I  suppose  their  church  had  not 
been  formed  long. 

The  first  Baptist  church  in  the  city  of 
New- York  was  formed  in  1762,  under  the 
ministry  of  Mr.  Jolm  Gano,  who  is  since  in 
Kentucky.  There  were  a  lew  Baptist 
churches  before,  northward  of  the  city,  near 
Connecticut  line.  And  soon  after  the  Brit- 
ish army  was  captivated  at  Saratoga,  in 
1777,  many  such  churches  were  formed  in 
those  parts,  and  they  have  been  increasing 
ever  since.  And  a  large  number  of  people 
have  removed  from  New-England,  and 
planted  the  lands  near  the  heads  of  the 
Mohawk,  Susquehanna,  and  Genesee  riv- 
ers ;  and  a  Baptist  church  was  formed  in 
1789  near  the  Otsego  lake,  which  is  the  first 
church   in  the  Otsego  association,  which 


*  Rippon'a  Register,  Vol.  i.  p.  334. 


was  formed  in  1795,  and  it  increased  in 
three  years  to  twenty -eight  churches,  and 
twelve  hundred  and  ninety-two  members. 
They  have  been  increasing  to  this  day,  and 
have  formed  another  association  further 
westward.  These  associations  have  sent 
ministers  to  preach  to  the  Six  Nations  of 
Indians,  and  also  among  the  English  in 
Upper  Canada,  where  they  have  been 
well  received,  and  an  association  is  formed 
there.  Several  Baptist  ministers  in  those 
parts  were  preachers  before  in  Congrega- 
tional churches.  If  we  look  again  to  the 
southward,  we  may  still  see  greater  won- 
ders of  grace,  as  well  as  of  Divine  Provi- 
dence. 

The  lands  upon  the  river  Ohio  were  so 
much  esteemed,  both  by  the  French  and 
English  nations,  that  they  commenced  a 
war  about  them  in  1755,  which  ended  in 
yielding  those  lands,  as  well  as  all  Canada, 
to  Great  Britain.  Our  people  began  to 
plant  Kentucky  about  1777,  and  inhabitants 
have  increased  so  much  in  that  state,  as 
now  to  have  six  representatives  in  congress, 
which  is  one  more  than  New-Hampshire 
has.  Many  of  the  inhabitants  went  from 
Virginia,  and  the  Baptists  have  increased 
to  six  associations,  and  to  fourteen  thou- 
sand and  seventy-six  communicants  in  their 
churches,  as  we  had  a  printed  account  in 
1802.  And  there  are  a  large  number 
of  such  churches  on  both  sides  of  the 
Ohio,  besides  those  in  Kentucky ;  and  they 
are  scattered  into  each  of  these  United 
States. 

As  associations  have  been  often  mention- 
ed, I  will  now  describe  the  nature  of  them. 
Associations  had  been  very  cruel  and  op- 
pressive in  Connecticut,  as  they  were  there 
established  by  law ;  and  many  Baptists 
could  not  believe,  for  a  long  time,  that  they 
could  be  so  conducted  as  to  be  serviceable 
any  way  ;  and  it  has  ever  been  difficult  to 
keep  a  clear  distinction  in  our  minds,  be- 
tween the  real  nature  of  things,  and  the 
abuse  of  them  which  is  very  common. 
When  diificulties  arise  in  churches,  few 
have  the  patience  and  wisdom  which  is 
necessary,  for  the  carrying  the  laws  of 
Christ  into  eft'ect  against  oflenders,  without 
looking  to  any  earthly  power  for  help  in 
such  cases. 

The  Warren  association  was  formed, 
September  8,  1767,  upon  the  following  prin- 
ciples. They  refuse  to  hear  and  judge  of 
any  personal  controversy  in  any  of  their 
churches,  or  to  intermeddle  with  the  aflairs 
of  any  church  which  hath  not  freely  joined 
with  them.  When  any  church  desires  to 
join  with  them,  they  send  messengers  and 
a  letter  to  the  association,  shewing  when 
their  church  was  formed,  the  faith  and  or- 
der of  it,  and  their  number  of  members. 
If  satisfaction  is  gained,  they  are  received 


KIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND.     I77 


by  a  vote  of  the  association,  and  the 
moderator  gives  the  messengers  the  right 
hand  of  fellowship.  Eacli  church  is  to  send 
messengers  and  a  letter,  or  a  letter  at  least, 
to  the  annual  meeting  of  the  association, 
to  give  an  account  of  the  state  of  their 
churchy  and  how  many  have  been  added, 
dismissed,  excluded,  or  that  have  died  in 
the  year.  If  this  is  neglected  for  a  number 
of  years,  or  if  the  church  departs  from  her 
former  faith  and  order,  she  is  left  out  of  the 
association.  In  1771,  they  began  to  print 
the  minutes  of  their  annual  proceedings, 
which  any  may  have  if  they  will.  By 
these  means,  mutual  acquaintance  and 
communion  hath  been  begotten  and  pro- 
moted ;  errors  in  doctrine  or  conduct  have 
been  exposed  and  guarded  against ;  false 
teachers  have  been  detected,  and  warn- 
ings published  against  them  ;  destitute 
flocks  have  been  occasionally  supplied ;  the 
"weak  and  oppressed  have  been  relieved, 
and  many  have  been  animated  and  encour- 
aged in  preaching  the  gospel  through  the 
land,  and  in  new  plantations  in  the  wilder- 
ness. 

A  collection  is  made  at  our  annual  meet- 
ings for  the  widows  and  children  of  poor 
ministers.  A  society  has  also  been  incor- 
porated, to  collect  money  to  assist  pious 
youths  in  obtaining  learning,  with  a  view  to 
the  ministry.  And  a  Missionary  Society  is 
formed  to  collect  money  for  the  support  of 
travelling  ministers,  and  to  instruct  and  di- 
rect them  therein,  according  to  their  best 
discretion.  And  several  of  them  have  vis- 
ited many  destitute  flocks,  and  some  have 
gone  into  Upper  Canada,  with  great  ac- 
ceptance. 

The  Warren  association  has  extended 
over  all  the  old  colony  of  Plymouth,  and 
over  the  Massachusetts  as  high  as  Connec- 
ticut river,  and  into  the  borders  of  three 
other  states  ;  and  its  benefits  soon  became 
visible  to  others.  The  Stonnington  asso- 
ciation began  in  1772,  and  it  extends  over 
the  east  part  of  Connecticut,  and  the  west 
part  of  Rhode  Island  state.  The  New- 
Hampshire  association  began  in  1776,  and 
it  extends  over  the  east  part  of  that  state, 
and  over  the  county  of  York  in  the  district 
of  Maine.  The  Shaftsbury  association  be- 
gan in  1781,  and  it  is  in  the  southwest  part 
of  Vermont,  the  west  of  the  Massachusetts, 
and  east  of  New-York  state.  The  Wood- 
.stock  association  began  in  1783,  and  is  in 
the  easterly  part  of  Vermont,  and  west- 
erly of  New-Hampshire.  The  Groton 
Conference  began  in  1785,  and  it  ex- 
tends from  Connecticut  river  near  the 
Bea,  across  the  state  of  Rhode  Island,  into 
the  county  of  Bristol  in  the  Massachusetts. 
The  Bowdoinham  association  began  in 
1787,  and  it  extends  over  three  counties  in 
the  district  of  Maine.     The  Vermont  asso- 

VOL.  1.— W. 


ciation  began  the  same  year,  and  it  is  in 
the  northwest  part  of  that  state.  The  Me- 
redith association  began  in  1789,  and  is  in 
the  northerly  part  of  New-Hampshire,  and 
the  adjoining  part  of  Vermont.  The  Dan- 
bury  association  began  in  1790,  and  it  ex- 
tends from  the  south  borders  of  the  Massa- 
chusetts, across  Connecticut  to  the  sea, 
west  of  their  great  river.  The  Leyden  as- 
sociation began  in  1793,  on  the  north  bor- 
ders of  the  Massachusetts,  and  it  extends 
into  the  corners  of  New-Hampshire  and 
Vermont,  on  both  sides  of  Connecticut  riv- 
er. The  Richmond  conference  began  in 
1795,  and  is  in  the  northeast  part  of  Ver- 
mont. The  Sturbridge  association  began 
in  1801,  and  it  is  in  the  southerly  part  of 
the  middle  of  Massachusetts,  and  north- 
erly of  Connecticut. 

Thus  we  have  thirteen  associations  in 
New-England,  in  which  are  three  hundred 
and  twelve  churches,  and  twenty-three 
thousand  six  hundred  and  thirty-eight  mem- 
bers, where  there  were  but  nine  Baptist 
churches  in  1700,  and  but  five  more  in  all 
America.  We  have  also  many  other 
churches  in  New-England  beside  what  are 
in  these  associations  ;  and  I  conclude  that  in 
the  whole  of  these  United  States,  there  are 
now  abouttwelve  hundred  Baptist  churches, 
and  an  hundred  thousand  members.  And  the 
main  of  them  have  been  formed  within  forty 
years  past.  The  work  of  God  in  late 
years  has  given  much  light  to  our  old  Bap- 
tist churches.  The  darkness  that  was  in 
the  first  Baptist  church  in  Boston,  caused 
the  forming  of  the  second  in  1742  ;  but 
light  gradually  gained  among  them,  until 
they  settled  a  pastor  there  in  1765,  who 
was  clear  in  gospel  doctrines  ;  and  religion 
was  soon  after  revived  there,  and  the  two 
churches  were  united,  and  they  have  been 
increasing  to  this  day.  They  have  gained 
such  credit  in  our  government,  that  Dr. 
Stillman,  pastor  of  their  first  church,  was 
called  to  preach  the  election  sermon  at 
Boston  in  1779,  and  Dr.  Baldwin,  pastor  of 
the  second,  in  1802.  In  the  Spring  of  1803,. 
religion  was  again  revived  in  Boston,  which 
still  continues,  and  their  two  churches  Jiave 
increased  to  six  hundred  and  Ibrty  mem- 
bers. This  work  is  now  powerful  in 
Charlestown,  Maiden,  Woburn,  Reading, 
Danvers,  Salem  and  Beverly ;  the  first  of 
which  churches  was  formed  in  1793,  and 
the  rest  since,  all  within  about  twenty  miles 
of  Boston.  Our  churches  in  general  hold 
to  the  doctrines  of  grace.  Christian  experi- 
ence, and  the  importance  of  a  holy  life, 
much  as  the  chief  fathers  of  New-England 
did.  They  differ  very  little  from  the  fa- 
thers of  Plymouth  colony,  only  about  infant 
baptism.  And  though  the  fathers  of  the 
Massachusetts  made  laws  to  establish  ilie 
government  of  the  church  over  the  world, 


178   HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND. 


yet  when  that  power  was  lost,  Boston  re- 
nounced the  government  of  the  world  over 
tiie  church,  as  we  have  proved.  And  this 
practice  cannot  now  be  vindicated  by  Scrip- 
ture, reason,  nor  by  the  example  of  any  of 
the  fathers  of  New-England,  for  seventy 
years  after  it  was  planted.  And  it  is  also 
contrary  to  the  general  government  of  these 
United  States. 

Infant  baptism  was  not  named  in  the  ho- 
ly Scriptures,  nor  in  any  history,  for  two 
hundred  years  after  the  birth  of  Christ. 
And  when  it  was  first  named,  ministers 
called  it  regeneration.  Because  Christ 
says,  "  Except  a  man  be  born  of  water,  and 
of  the  Spirit,  he  cannot  enter  into  the  king- 
dom of  God,"  they  held  that  baptism  wash- 
ed away  original  sin,  and  that  infants  could 
not  be  saved  if  they  were  not  baptized. 
And  because  Christ  says,  "  Except  ye  eat 
the  flesh  of  the  Son  of  man,  and  drink  his 
blood,  ye  have  no  life  in  you,"  they  held 
that  no  person  could  be  saved  without  eat- 
ing the  Lord's  supper ;  and  they  brought  in- 
fants to  it,  as  well  as  to  baptism.  For  the  truth 
of  these  facts,  we  appeal  to  the  most  noted 
writings  of  the  third  and  fourth  centuries. 
A  noted  minister  of  the  third  century  said, 
"  It  is  for  that  reason,  because  by  the  sa- 
crament of  baptism  the  pollution  of  our 
birth  is  taken  away,  that  infants  are  bapti- 
zed."* 

Thi.s',  and  more  of  like  nature,  was  quot- 
ed by  an  eminent  advocate  for  infant  bap- 
tism in  our  day,  to  defend  the  practice, 
though  not  the  opinion  of  its  being  regene- 
ration. But  the  church  of  Rome,  and  the 
church  of  England,  have  long  held  that 
ministers  could  regenerate  persons  by  bap- 
tizing them.  And  they  who  renounced  that 
practice  have  been  called  Anabaptists  to 
this  day.  Natural  affection  for  children, 
and  for  the  sick  and  dying,  has  caused  an 
amazing  attachment  to  ministers  who  they 
thought  could  save  persons  from  hell  by 
baptizing  them  ;  and  from  thence  came  the 
notion  of  the  necessity  of  an  external  suc- 
cession of  ministerial  ordinations,  even 
through  the  corruptions  of  antichrist. 

But  as  fire  and  wind,  as  well  as  water, 
are  of  a  cleansing  influence,  they  are  all 
made  use  of  to  explain  the  nature  of  regen- 
eration, wliich  is  efiected  only  by  the  power 
of  the  Holy  Ghost.  Mat.  iii.  11.  John  iii. 
5.  8.  The  work  of  sanctification  in  believ- 
ers is  carried  on  by  the  ordinances  of  bap- 
tism and  the  holy  supper,  but  tliey  are  not 
spoken  of  in  Scripture  as  the  means  of  be- 
getting faith  in  any  person  ;  for  faith  Com- 
eth by  hearing  the  word  of  God.  Rom.  x. 
17.  But  in  all  nations  where  ministers  have 
been  supported  by  force,  only  one  party  of 
teachers  and  rulers  have  shared  in  the  o-ains 


'  Clark's  Defence  of  Infant  BaiHism,  17^.2,  p.  III. 


of  it,  to  the  constant  injury  of  all  the  rest 
of  the  community.  And  this  way  has  been 
upheld  by  perverse  disputers,  who  have 
supposed  that  gain  was  godliness.  1  Tim. 
vi.  5.  But  if  the  vengeance  of  God  came 
upon  men  who  were  partial  in  his  law,  what 
will  he  do  to  those  who  make  partial  laws 
of  their  own?     Mai.  ii.  9. 

And  since  a  door  is  now  opened  in  our 
land  for  a  clear  deUverance  from  these  evils, 
can  any  man  be  free  of  guilt  if  he  tries  to 
shut  it?  This  consideration  is  enforced  by 
late  experience ;  for  the  man,  who  was  the 
chief  magistrate  of  these  United  States 
for  four  years,  was  very  fond  of  such  par- 
tiality. But  a  man  was  elected  into  that 
ofiice  in  1801,  who  is  for  equal  liberty  to  all 
the  nation.  And  if  the  holy  Scriptures  are 
well  regarded,  we  shall  be  the  happiest 
people  upon  earth  ;  for  they  shew  that  eve- 
ry man,  who  is  fit  for  a  ruler,  is  like  good 
trees  and  vines,  which  yield  sweet  fruits  to 
all  around  them,  without  injuring  any  one  ; 
and  that  tyrants  are  like  the  bramble,  which 
would  set  the  whole  community  on  fire,  and 
burn  up  the  best  characters  in  it,  if  they 
stood  in  the  way  of  their  gratifying  their 
own  lusts  of  pride  and  covetousness.  Judg- 
es ix.  7 — 15.  Therefore  our  Lord  says, 
"  By  their  fruits  ye  shall  know  them." 
Mat.  vii.  20.  And  this  should  ever  guide 
all  electors  of  officers,  as  vyell  as  all  men  in 
office. 

A  review  of  the  dealings  of  God  with 
his  ancient  people,  may  aflbrd  much  help 
to  us  all.  For  the  highest  rulers  in  Israel 
had  no  right  to  make  any  laws  at  all,  but 
were  to  govern  the  people  by  the  laws  of 
God,  which  he  had  given  them  by  Moses 
and  the  prophets.  The  tribe  of  Levi,  in 
which  was  the  family  of  Aaron,  were  to 
have  the  whole  government  of  their  wor- 
ship, and  to  offer  sacrifices  upon  the  altar 
of  God.  Those  offerings,  with  the  tenth 
part  of  the  produce  of  the  good  land  which 
he  had  given  them,  were  freely  to  be 
brought  in  annually  to  the  place  which  God 
chose,  and  the  Priests  and  Levites  were  to 
have  their  living  in  that  way,  and  they  were 
to  have  the  care  of  the  poor.  Each  man 
in  Israel  was  to  bring  in  those  tithes  and 
offerings  to  the  place  which  God  chose,  in 
such  a  manner  as  to  be  able  to  say  before 
him,  "  I  have  brought  away  the  hallowed 
things  out  of  mine  house,  and  also  have 
given  them  vtnto  the  Levite,  and  unto  the 
stranger,  to  the  fatherless  and  the  widow 
according  to  all  thy  commandments  which 
thou  hast  commanded  me  ;  I  have  not  trans- 
gressed thy  commandments,  neither  have 
I  forgotten  them.  I  have  not  eaten  there- 
of in  my  mourning,  neither  have  I  taken 
ought  thereof,  for  any  unclean  use,  nor  giv- 
en ought  thereof  for  the  dead  ;  but  I  have 
hearkened  to  the  voice  of  the  Lord  my  God, 


HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND 


179 


and  have  done  all  that  thou  hast  command 
ed  me.  Look  down  from  thy  holy  habita- 
tion, from  heaven,  and  bless  thy  people  Is- 
rael, and  the  land  which  thou  hast  given  us, 
as  thou  swearest  unto  our  fathers,  a  land 
that  floweth  with  milk  and  honey.  This 
day  the  Lord  thy  God  hath  commanded 
thee  to  do  these  statutes  and  judgments 
thou  shalt  therefore  keep  and  do  them  with 
all  thine  heart,  and  with  all  thy  soul.  Thou 
hast  avouched  the  Lord  this  day  to  be  thy 
God,  and  to  walk  in  his  ways,  and  to  keep 
his  statutes,  and  his  commandments,  and 
his  judgments,  and  to  hearken  to  his  voice. 
And  the  Lord  hath  avouched  thee  this  day 
to  be  his  peculiar  people,  as  he  hath  prom- 
ised thee,  and  that  thou  shouldst  keep  all 
his  commandmenis  ;  and  to  make  thee  high 
above  all  nations  Avhich  he  hath  made,  in 
praise,  and  in  name,  and  in  honor,  and  that 
thou  mayest  be  an  holy  people  unto  the 
Lord  thy  God,  as  he  hath  spoken."  Deut. 
xxvi.  13—19. 

Thus  we  may  see  that  the  support  of 
religious  ministers  in  Israel,  as  well  as  the 
poor,  was  to  be  done  voluntarily,  as  each 
man  would  desire  the  blessing  of  God  upon 
his  labors,  as  well  as  the  salvation  of  his 
soul ;  and  also  that  they  could  not  be  a  holy 
people  in  any  other  way,  but  by  obeying 
the  voice  of  God  with  all  their  hearts,  and 
with  all  their  souls.  And  for  any  commu- 
nity to  call  themselves  a  holy  people,  only 
because  they  have  an  established  worship 
by  the  laws  of  men,  enforced  by  the  sword, 
is  directly  contrary  to  the  national  worship 
of  Israel  which  vv^as  owned  of  God.  Christ 
was  tempted  in  all  points  like  as  we  are, 
and  the  devil  tempted  him  to  presume  upon 
being  supported  by  the  promise  of  God, 
without  going  in  the  ways  of  his  precepts. 
Mat.  iv.  6,  7.  Psalm  xci.  11,  12.  And 
how  full  is  the  world  of  this  iniquity ! 

The  nation  of  Israel  was  advanced  above 
all  other  nations,  when  they  obeyed  the  re- 
vealed will  of  God,  in  the  days  of  David 
and  Solomon,  according  to  this  promise. 
But  in  after  generations  they  declined  from 
that  way,  until  God  said,  "  As  troops  of 
robbers  wait  for  a  man,  so  the  company  of 
priests  murder  in  the  way  by  consent." 
Hosea  vi.  9.  '•'  The  heads  thereof  judge 
for  reward,  the  priests  thereof  teach  for  hire. 
and  the  prophets  thereof  divine  for  money ; 
yet  will  they  lean  upon  the  Lord,  and  say. 
Is  not  the  Lord  among  us  ?  None  evil  can 
come  upon  us.  Therefore  shall  Zion  for 
your  sake  be  ploughed  as  a  field,  and  Jeru- 
salem shall  become  heaps,  and  the  moun- 
tain of  the  house  as  the  high  places  of  the 
forest."  Micah  iii.  11,  12.  This  prophecy 
was  partly  accomplished  by  the  Babyloni- 
ans, and  fully  by  the  Romans.  And  tiie 
Jews  are  now  monuments  of  warning  to  all 


nations.      Isaiah  xxx.   17.      Thus  present 
events  prove  the  truth  of  revelation. 

Before  the  destruction  of  the  second  tem- 
ple, God  gave  the  Jews  a  new  warning, 
and  said,  "  Will  a  man  rob  God  ?  Yet  ye 
have  robbed  me  ;  but  ye  say.  Wherein  have 
we  robbed  thee  ?  In  tithes  and  offerings. 
Ye  are  cursed  with  a  curse  ;  for  ye  ha've 
robbed  me,  even  this  whole  nation.  Bring 
ye  all  the  tithes  into  the  store-house,  that 
there  may  be  meat  in  mine  house,  and 
prove  me  now  herewith,  saith  the  Lord  of 
hosts,  if  I  will  not  open  you  the  windows 
of  heaven,  and  pour  you  out  a  blessing,  that 
there  shall  not  be  room  enough  to  receive 
it."    Mai.  iii.  8—10. 

Here  we  may  see  that  a  voluntary  obe- 
dience to  God  about  his  worship  and  min- 
isters, or  the  contrary,  brought  his  blessings 
or  curses  upon  his  people ;  and  he  now 
says  to  people  under  the  gospel,  "  Do  ye 
not  know  that  they  which  minister  about 
holy  things,  live  of  tlie  tilings  of  the  tem- 
ple, and  they  which  wait  at  the  altar  are 
partakers  with  the  altar?  Even  so  hath  the 
Lord  ordained,  that  they  which  preach  the 
gospel  should  live  of  the  gospel."  1  Cor. 
ix.  13,  14.  But  as  some  ministers  of  the 
devil  had  prejudiced  many  in  the  church 
of  Corinth  against  this  apostle,  he  refused 
to  take  any  support  of  them,  though  he  said, 
"  Forgive  me  this  wrong."  2  Cor.  xi.  13 
--15.  xii.  13.  Thus  it  appears,  that  there 
is  a  stronger  guard  set  against  deceitful 
teachers,  by  tlie  laws  of  Christ,  than  there 
was  by  the  law  of  Moses.  Yet  such  is  the 
depravity  of  human  nature,  that  the  sup- 
porting of  ministers  of  the  devil  by  force 
hath  filled  the  world  with  war  and  blood, 
under  the  name  of  Christianity,  much  more 
than  the  nation  of  Israel  ever  did.  And 
this  is  now  the  greatest  handle  that  infidels 
have  to  use  against  revealed  religion.  The 
command  is,  "  Let  God  be  true,  but  every 
man  a  liar ;"  while  many  bring  the  lies 
of  men  against  the  truth  of  God,  and  so 
discover  that  he  hath  said  the  truth  con- 
cerning them. 

Upon  the  case  before  us,  he  says,  "  Let 
him  that  is  taught  in  the  word,  communi- 
cate unto  him  that  teacheth  in  all  good 
things.  Be  not  deceived,  God  is  not  mock- 
ed ;  for  whatsoever  a  man  soweth,  that 
shall  he  also  reap.  For  he  that  soweth  to 
the  flesh,  shall  of  the  flesh  reap  corruption ; 
but  he  that  soweth  to  the  Spirit,  shall  of 
the  Spirit  reap  life  everlasting."  Gal.  vi. 
6 — 8.  So  that  everlasting  life,  or  endlesa 
misery,  are  connected  with  faithfulness  or 
unfaithfulness  in  this  aflair.  Yea,  and  these 
things  are  personal  between  God  and  indi- 
viduals, as  much  as  faith  and  unbelief  are ; 
and  therefore  they  are  entirely  out  of  tlie 
jurisdiction  of  tlie  magistrate.     And  we 


180    HIST.    OF    THE    BAPTISTS    IN    NEW-ENGLAND, 


have  a  glorious  promise  of  God,  which 
says,  "  In  the  last  days  it  shall  come  to 

Eass,  that  the  mountain  of  the  house  of  the 
,ortl  shall  be  established  in  the  top  of  the 
mountains,  and  it  shall  be  exalted  above 
the  hills,  and  people  shall  flow  unto  it.  And 
many  nations  shall  come  and  say,  "  Come 
and  let  us  go  up  to  the  mountain  of  the 
Lord,  and  to  the  habitation  of  the  God  of 
Jacob,  and  he  will  teach  us  of  his  ways, 
and  we  will  walk  in  his  paths  ;  for  the  law 
shall  go  forth  of  Zion,  and  the  word  of  the 
Lord  from  Jerusalem.  And  he  shall  judge 
among  the  people,  and  rebuke  strong  na- 
tions afar  off,  and  they  shall  beat  their 
swords  into  ploughshares,  and  their  spears 
into  pruning  hooks  ;  nation  shall  not  lift  up 
sword  against  nation,  neither  shall  they 
learn  war  any  more.  But  they  shall  sit 
every  man  under  his  vine,  and  under  his 
fig-tree,  and  none  shall  make  them  afraid ; 
for  the  mouth  of  the  Lord  of  hosts  hath 
spoken  it.  For  all  people  will  walk  every 
one  in  the  name  of  his  God,  and  we  will 
walk  in  the  name  of  the  Lord  our  God, 
forever  and  ever."    Micah  iv.  1 — 5. 

Now  it  is  most  certain  that  this  prophecy 
hath  never  yet  been  fulfilled  ;  but  it  will  as 
surely  come  to  pass  hereafter,  as  ever  the 
promise  did  of  Christ's  being  born  of  a  vir- 
gin. The  mountains  and  hills  here  mean 
the  kingdoms  and  states  of  this  world,  and 
the  mountain  of  the  house  of  the  Lord,  is 
the  kingdom  of  Christ,  who  will  subdue  all 
other  kingdoms,  and  reign  forever.  And 
he  says,  "  The  kingdom,  and  dominion,  and 
the  greatness  of  the  kingdom  under  the 
whole  heaven  shall  be  given  to  the  people 
of  the  saints  of  the  Most  High;  whose 
kingdom  is  an  everlasting  kingdom,  and  all 
dominions  shall  serve  and  obey  him."  Dan. 
ii.  35,  44.  vii.  27.  People  shall  go  up  to 
the  house  of  God,  and  personally  obey  his 
revealed  will,  as  freely  as  the  water  flows 
in  its  channels.  And  what  can  be  freer 
than  water  ?  Every  idea  of  force  is  exclud- 
ed from  the  support  of  his  worship ;  and 
ail  tlie  force  for  the  support  of  religious 
teachers,  that  ever  was  used  under  the 
name  of  Christianity,  was  done  by  adding 
to  his  word.  And  Christ  says,  "  I  testify  un- 
to every  man  that  heareth  the  words  of  the 
prophecy  of  this  book,  if  any  man  shall 
add  unto  these  things,  God  shall  add  unto 
him  the  plagues  that  are  written  in  this 
book ;  and  if  any  man  shall  take  away 
from  the  words  of  the  book  of  this  prophe- 
cy, God  shall  take  away  his  part  out  of  the 
book  of  life,  and  out  of  the  holy  city,  and 
from  the  things  which  are  written  in  this 
book."     Rev.  xxii.  18,  19. 

O  how  solemn  are  these  things  !  Mys- 
tery Babylon  was  built  by  adding  to  the 
word  of  God,  and  by  taking  away  what  is 


plainly  written  in  it ;  and  all  religious  es- 
tablishments by  the  laws  of  men,  that  ever 
were  made  in  our  world,  were  made  in  thai 
way,  and  so  are  parts  of  that  great  city. 
She  is  the  mother  of  harlots,  and  she  hath 
many  daughters.  And  as  Christ  is  the  onr 
ly  head  of  his  church,  every  community : 
that  supports  her  ministers  in  the  name  of 
any  earthly  head,  is  a  harlot.  And  in  Bab- 
ylon was  found  the  blood  of  prophets,  and 
of  saints,  and  of  all  tliat  were  slain  upon 
the  earth.  Rev.  xviii.  24.  The  blood  of 
Abel  was  shed  by  Cain,  because  his  own 
works  were  evil,  and  his  brother's  righteous. 
1  John  iii.  12.  And  the  guilt  of  blood  will 
come  upon  all  men  who  imitate  old  perse- 
cutors. Mat.  xxiii.  35,  36.  And  God  says, 
"  In  the  last  days  perilous  times  shall  come ; 
for  men  shall  be  lovers  of  their  ownselves, 
covetous,  boasters,  proud,  blasphemers,  dis- 
obedient to  parents,  unthankful,  unholy, 
without  natural  affection,  truce  breakers, 
false  accusers,  incontinent,  fierce,  despisers 
of  those  that  are  good,  traitors,  heady,  high 
minded,  lovers  of  pleasures  more  than  lov- 
ers of  God ;  having  a  form  of  godliness, 
but  denying  the  power  thereof:  from  such 
turn  away."     2  Tim.  iii.  1 — 5. 

Language  cannot  describe  our  times 
more  exactly,  than  it  was  thus  done  by  God, 
near  eighteen  hundred  years  ago.  And 
how  blind  must  men  be,  if  they  imagine 
that  godliness  can  be  supported  by  such 
characters  !  and  yet  such  have  equal  votes 
in  government  with  the  best  men  in  it. 
The  best  churches  that  ever  supported  their 
ministers  by  force,  had  no  more  than  a  form 
of  godliness  ;  and  all  men  have  denied  the 
power  of  it,  who  have  denied  that  the  laws 
and  Spirit  of  Christ  were  entirely  suflicient 
to  support  his  ministers,  without  any  arm 
of  flesh  in  the  case.  And  God  says,  "  Hold 
fast  the  form  of  sound  words,  which  thou 
hast  heard  of  me,  in  faith  and  love  which 
is  in  Christ  Jesus."  And  the  form  says, 
"  All  scripture  is  given  by  inspiration  of 
God,  and  is  profitable  lor  doctrine,  for 
reproof,  for  correction,  for  instruction  in 
righteousness  ;  that  the  man  of  God  may 
be  perfect  thoroughly  furnished  unto  all 
good  works."  2  Timothy  i.  13.  iii.  16, 
17. 

The  men  of  the  world  are  allowed  to 
make  laws,  and  to  enforce  them  with  the 
sword,  to  punish  immorahties,  and  to  keep 
the  civil  peace ;  and  real  Christians  are 
best  subjects  of  civil  government  in  the 
world,  while  they  obey  God  rather  than 
man  in  the  form  of  godliness.  And  though 
the  worst  of  wars  have  lately  been  carried 
on  by  sea,  yet  it  will  hereafter  be  said, 
"  Look  upon  Zion,  the  city  of  our  solem- 
nities; thine  eyes  shall  see  Jerusalem  a 
quiet  habitation,  a  tabernacle  that  shall 


HIST.  OF    THE    BAPTISTS    IN    NEW-ENGLAND.     Ig] 


not  be  taken  down ;  not  one  of  the  stakes 
thereof  shall  ever  be  removed,  neither 
shall  any  of  the  cords  thereof  be  broken. 
But  there  the  glorious  Lord  will  be  unto 
us  a  place  of  broad  rivers  and  streams ; 
wherein  shall  go  no  galley  with  oars,  nei- 
ther shall  gallant  ships  pass  thereby.  For 
the  Lord  is  our  judge,  the  Lord  is  our  law- 
giver, the  Lord  is  our  king,  he  will  save 
us.  Thy  tacklings  are  loosed  ;  they  could 
not  well  strengthen  their  mast ;  they  could 
not  spread  the  sail :  then  is  the  prey  of  a 


great  spoil  divided ;  the  lame  take  the 
prey."  Isaiah  xxxiii.  20 — 23.  And  though 
the  merchants  of  Babylon,  and  her  mari- 
ners, will  make  great  lamentations  for  the 
loss  of  their  bloody  gains,  yet  the  Holy 
Spirit  says,  "  Rejoice  over  her,  thou  heav- 
en, and  ye  holy  apostles  and  prophets,  for 
God  hath  avenged  you  on  her."  Rev. 
xviii.  20.  The  apostles  explained  the 
prophets,  and  finished  writing  the  book  of 
God  ;  and  heaven  and  earth  will  rejoice  to 
see  his  truth  and  justice  glorified. 


WATERY  WAR: 


OR 


A    POETICAL  DESCRIPTION    OF    THE    EXISTING    CONTROVERSY 


BETWEEN 


PtEDObaptists  and  baptists, 


ON   THE 


SUBJECTS    AND    MODE    OF    BAPTISM. 


BY    JOHN    OP    iENON. 


And  so  t^ey  wrap  it  up.—Micah. 


ADVERTISEMENT. 


The  baptismal  controversy  has  of  late 
become  a  common  cause ;  and  the  Psedo- 
baptists,  by  casting  their  whole  weight  of 
pamphlets,  sermons,  magazines  and  re- 
views in  the  scale  against  us,  seem  deter- 
mined to  make  us  give  up  our  distinguish- 
ing sentiments,  or  to  bear  us  down  by  a 
fiuperior  force.  Their  extraordinary  exer- 
tions implicitly  invite  our  whole  strength  to 
tlie  contest ;  and  every  one,  it  is  conceived, 
is  at  liberty  to  choose  his  own  mode  of  con- 
tending. The  truly  ludicrous  suppositions 
and  arguments  so  much  in  use  with  many 
of  the  Pa>dobaptists,  which  in  the  opinion 
of  the  writer  do  not  merit  a  serious  refuta- 
tion, form,  itis  supposed,  a  sufficient  apology 
for  any  ironical  observations  which  may 
appear  in  the  following  Poem. 

N.  B.  The  Writer  has  quoted  freely 
from  a  Poem,  entitled,  The  Selopian  Zeal- 
ot ;  or,  the  good  Vicar  in  a  bad  Mood :  and 
to  foreclose  the  charge  of  plagiarism,  he 
would  inform  his  readers,  that  he  has  in 
corporated  some  of  the  expressions  of  that 
ingenious  work  with  his  own  composition, 
of  which  he  has  not  given  formal  notice. 


THE    WATERY   WAR. 


So  Christendom  is  doomed  to  feel 
The  fiery  strife  of  flint  and  steel. 
And  parties  still  will  be  disputing, 
Opposing  each,  and  each  confuting, 
With  verbal  warfare  and  contention, 
In  growing  times,  or  in  declension. 

A  watery  strife,  of  old  begun. 
Is  now  more  fiercely  coming  on. 
And  parties  with  much  haste  prepare 
To  fight  the  elemental  war. 

This  seems  the  ground  of  this  dispute, 
As  near  as  one  can  well  compute  • — 

Has  Christ  enacted  all  the  laws, 
Intended  for  his  holy  cause  ; 
Or  must  we  search  the  Jewish  code. 
To  guide  us  in  the  Christian  road? 

Must  gospel  churches  now  be  made 
Of  parents  and  their  infant  seed ; 
Or  are  professing  saints  alone, 
The  only  subjects  Christ  will  own? 

Is  't  Apostolic  or  perversion, 

That  pouring,  sprinkling;  and  immersion, 


THE    WATERY    WAR. 


183 


Are  all  the  same  baptismal  rite, 
In  substance  one,  and  either  right  ? 
Or  is  immersion  only,  good. 
Exclusively  the  scripture  mode  ? 

The  other  note  to  pitch  the  tune  on, 
Is  "  Anti-Christian"  dose  communion. 

These  propositions  thus  related, 

Our  subject  being  briefly  stated, 

We  ask,  like  preachers,  small  digression. 

Before,  we  come  to  full  discussion. 

Sweet  charity  so  much  abounds. 
And  utters  forth  such  pleasing  sounds, 
Our  friends  will  hold  us  right,  if  ire, 
Will  to  theij^  banner  quickly  flee. 
And  own  a  rite  of  man's  invention, 
To  be  divine,  and  quit  dissension  ; 
And  to  their  shattered  stale  tradition, 
Resign  our  creed,  with  full  submission. 
But  should  our  feet  refuse  to  move, 
It  seems  as  though  their  blazing  love 
Would  quite  consume  us  with  its  flame, 
And  load  us  all  with  guilt  and  shame. 
We  value  friendship,  but  could  wish 
To  have  it  in  a  smaller  dish  ; 
And  they'd  increase  our  obligation, 
To  deal  it  out  with  moderation  ; 
For  while  we  yet  have  life  and  breath, 
We  beg  not  to  be  lov'd  to  death. 

How  troublesome  this  Baptist  band 

Have  always  been  in  every  land ; 

How  much  they  have  disturbed  the  peace, 

Of  those  who  wished  to  live  at  ease. 

'Tis  not  unlike,  that  sleepless  beds 

Have  ott  supported  aching  heads, 

In  fear  of  this  unruly  clan, 

Who  fear  their  Maker  more  than  man  , 

Who  take  the  Bible  for  their  guide. 

And  follow  that  whate'er  betide, 

Who  have  the  badness  to  reject 

What  others  treat  with  much  respect ; 

Who  hold  that  sinners  must  believe, 

Before  the  Lord  will  them  receive ; 

Who  wish  to  let  all  strife  alone, 

And  Je-sus  Christ  their  Saviour  own. 

O  wicked  Baptists,  do  n't  you  know 
What  ills  you  cause  where'er  you  go, 
How  parsons  fear  you  '11  break  the  peace 
Of  each  enlightened  diocess ; 
And  with  the  Bible  rend  the  blinders, 
Which  now  the  light  so  nicely  hinders. 

How  many  ways  have  been  invented, 
To  make  you  settle  down  contented, 
To  make  you  quit  that  watery  way 
In  which  you  always  lov'd  to  stray : 
Yes,  priests  and  princes,  fire  and  slaughter. 
Have  try'd  to  cure  your  love  of  water. 

Sometimes  you  hear  the  learned  assertion, 
There  are  no  places  for  immersion. 


Your  friends  have  taken  it  for  granted, 

Your  geographic  skill  was  wanted  ; 

And  kindly  for  your  information, 

Have  told,  to  stop  your  innovation, 

That  Jordan  was  a  lillie  stream. 

To  tnik  of  dipping  's  all  a  whim  ; 

At  ^non  too.  and  all  around. 

No  dijiping  places  could  be  found. 

What  though  there  was  much  water  there, 

'T  was  in  small  brooks,  you  often  hear;* 

Ye  Baptists,  dare  not  controvert 

What  learned  men  so  oft  assert. 

This  country,  though  exceeding  dry, 

Yet  brooks  and  tbuntains  could  supply, 

F'ull  large  enough,  't  is  thought  for  John, 

To  sprinkle  people  one  by  one ; 

And  had  he  used  them  sparing  too. 

As  moderns  are  inclined  to  do. 

These  many  brooks,  we  make  no  doubt. 

For  sprinkling  might  have  long  held  out. 

But  lest  this  dry  and  brookish  proof, 
Should  not  be  tbund  quite  strong  enough. 
They  not  unfrequently  rehearse, 
Suppose  the  ancients  did  immerse  ; 
Yet  as  we  live  in  colder  clime, 
To  change  the  mode,  can  be  no  crime  ; 
For  mercy,  you  must  all  have  heard, 
To  sacrifice,  must  be  preferred. 
Besides,  we  now  are  more  polite 
Than  those  who  walk'd  in  gospel  light ; 
With  dipping  then  they  might  dispense. 
But  now  it  causes  great  oflience. 

But  look  again  ye  ign'rant  band, 
Behold  the  great  in  every  land, 
Great  men,  great  doctors,  fam'd  for  learn- 
ing, 
Great  bishops  too.  of  shrewd  discerning. 
Who  have  retained  the  iniant  rite. 
And  held  that  sprinkling  might  be  right. 
If  we  are  wrong,  can  any  doubt 
Such  men  would  not  have  found  it  out?t 
Immersion  too,  we  're  often  told. 
Exposes  folks  to  taking  cold ; 
And  many  ills  our  friends  resound, 
Which  we  as  yet  have  never  found. 


■  Since  spriiiUlins  came  info  faslilon,  criticism,  im- 
hpard  of  in  all  former  ages,  halh  endeavored  fo  derive  evi- 
dence for  a  scarcity  of  water,  frouiOio  Cireck  text  of  tlie 
evangelist  .Tohti,  and  to  render po/Za  iidata,  not  imtch.  wa- 
ter,hw  numy  wathTS,  and  then  by  an  inijenions  sn[ipo!«i- 
tion,  to  infer  that  many  waters  sif;nitics,  not  many  waters 
collected  into  one,  but  many  parted  into  many  little  rills, 
which  miuht  all  serve  for  sprinklintf,  but  could  not  any 
of  them  be  used  for  dippinp  ;  as  if  one  man  could  possi- 
bly want  many  brooks  for  the  purpose  of  sj;rinklin!!;  one 
person  at  a  time.  It  is  observable,  thai  the  Euphrates 
at  Babylon,  the  Tiber  at  Rome,  and  Jordan  of  Palestine, 
are  all  described  by  jwlki  ndala.—Iiobhi^-vn.  So  that  the 
Kuphrates,  tlie  Tiber,  and  .Tcrdan,  accordinR  to  Pa-do- 
baptist  crilici.sm,  may  be  nothing,  more  than  little  brooks, 
s-liriws\  and  rivu.lf:ts  ! 

t  That  the  multitude  slionld  reason  in  this  way,  is  not 
sm-prisins;  but  tliatmenofacknowledped  abilities  shouM 
think  of  eslablisliinc  a  professedly  scripture  doctrine  by 
such  ariruments  as  these,  is  enough  "to  amuse  one." 
Oil  what  iloes  Mr.  Worcester's  "fair  and  invincible  con- 
clusion rest,  that  sprinklini;  or  afTusion  is  scriptural  and 
valid."  but  that  grfat  man,  andagr'^at  many  of  them,  for 
naiiy  'eiilurlos  have  practised  it?  Vide  WorccMlci's 
Twi  Pis.nnr,<;es,>kc.,  p.  66. 


184 


THE    WATERY    WAR, 


But  now  away  with  old  objections, 
Which  fill  the  PtBdobaptist  sections, 
These  dreadful  bug-bearS;  all  have  found. 
Are  nothing  more  than  frightful  sound. 

Though  water  was  as  scarce  of  old, 
Ae  many  have  so  gravely  told  ; 
Yet  now  it  richly  doth  abound, 
Now  dipping  places  may  be  found. 
And  thousands  to  the  floods  repair, 
To  own  their  Lord  and  Saviour  there. 
Not  all  the  learning,  toil  and  pain 
Of  those  who  treat  us  with  disdain. 
Not  all  their  logic,  scofls  and  flings, 
Their  witty,  nor  their  bitter  things, 
(^an  stop  the  progress  of  the  band, 
Who  take  the  Bible  in  their  hand. 
Who  I'eel  resolved  no  more  to  trample 
Beneath  their  feet  their  Lord's  example. 
And  finding  all  their  eflbrts  fail. 
The  rigid  Baptists  still  prevail, 
Our  friends  of  late,  use  all  there  art  in 
Maintaining  nothing  can  be  certain 
About  this  strange  baptismal  rite ; 
Ergo,  we  all  may  still  be  right. 

Thus  having  tried  all  ways  to  still  us, 

With  terror  and  with  shame  to  fill  us, 

To  prove  their  own  foundation  strong. 

And  that  7De  sure  are  going  wrong; 

But  finding  all  their  former  schemes 

Evaporate  like  empty  dreams, 

<^Hir  later  writers  seem  inclin'd 

Unless  we  much  mistake  their  mind, 

To  quibble,  cavil  and  evade  ; 

To  give  their  old  tradition  aid  ; 

To  show  that  no  specific  mode 

Is  mention'd  in  the  holy  code  ; 

One  drop,  a  fountain,  or  a  flood, 

To  pour,  and  sprinkle,  all  are  good. 

Your  mode  may  differ  much  from  mine, 

But  your's  I  own  may  be  divine ; 

And  charity  requires  of  you 

To  make  the  same  concession  too. 

Since  all  the  Psedobaptists  say 
Of  our  immodest,  frantic  way. 
Of  shallow  Jordan,  rills  and  springs, 
Of  great  men  too,  and  other  things, 
(yannot  suffice  to  stop  believers 
From  going  into  ponds  and  rivers, 
At  last  a  wide  Catholicism, 
Has  been  devie'd  to  heal  the  schism. 

So  when  the  doubtful  sons  of  Galen, 
Perceive  their  healing  art  is  failing. 
And  all  their  Patents  being  spent, 
A  new  catholicon  invent. 

If  John,  ae  many  lately  say, 

Thougli  Luke  may  lean  another  way,* 

•  "The  law  and  the  prophets  were  until  .lohn  :  since 
that  time  thi;  kinailoinof  heavett  is  preaclied,  ami  every 
liiaii  pressrth  into  It."  Luke  xvi.  Iti.  Mark  speaks  the 
same  language,    "The  b'ljinning  olthe  gospel  of  Jesus 


Existed  in  the  Jewish  state. 
Our  friends  would  please  us  to  relate, 
What  section  in  the  Jewish  book, 
Bequir^d  the  work  he  undertook. 

But  leaving  things  of  other  moment, 

To  those  whose  business  't  is  to  comment, 

We  can  but  feel  a  wish  to  know 

Why  John  should  keep  the  water  so. 

If  sprinkling  might  have  been  the  mode,* 

Why  should  he  take  so  long  a  road  ? 

Or,  if  he  had  design'd  to  pour, 

Why  then  to  Enon  take  a  tour? 

The  answer  comes  as  quick  as  wink, 

The  man  was  looking  out  for  drink, 

And  kindly  seeking  watering  places 

"  For  horses,  camels,  mules  and  asses." 

The  reason  seems  as  clear  as  day, 

As  Psedobaptists  wisely  say. 

Why  John  chose  out  a  watery  station, 

To  do  the  work  he  was  engaged  in, 

'T  is  plain  that  multitudes  came  out 

From  all  the  region  round  about ; 

'T  is  likely  too,  we  lately  hear, 

Th'  encampment  lasted  more  'n  a  year,t 

And  who  but  Baptists  once  could  think 

That  man  and  beast  would  want  no  drink  ? 

This  question  answered  with  .such  ease, 
We  '11  state  another  if  you  please. 
Admitting  John  a  public  cater. 
Providing  man  and  beast  with  water, 
And  that  his  mind  was  more  intent 
On  drink,  than  on  the  sacrament. 
And  having  now  obtained  his  end, 
And  near  by  Jordan  made  a  stand, 
We  humbly  ask,  if 't  is  no  sin, 
Why  he  should  need  to  enter  ml 
To  this  full  many  have  reply'd, 
And  here's  the  answer,  cut  and  dry'd: 
That  since  the  concourse  was  so  poor. 
There  was  not  found  in  all  their  store, 
A  basin,  pitcher,  or  a  cup, 
With  which  to  lade  the  water  up, 
Tis  likely  John,  as  others  do. 
Proceeded  down  a  step  or  two 
In  Jordaii's  stream,  to  take  a  stand, 
To  do  what  mig-ht  be  done  on  land. 


Christ,  the  Son  of  Goii:  as  it  is  written  in  the  prophets, 
Beliold  I  send  my  messenger  before  thy  face,"  &c. 
Mark  i    1 — 4. 

*  "  It  seems  therefore  to  me  that  the  people  stood  in 
ranks,  near  to  or  just  within  the  edge  of  the  river;  and 
John,  passinf;  alons  before  them,  cast  water  upon  their 
licads  or  faces  with  his  liandsor  some  proper  instrument, 
by  which  means  he  might  very  easily  baptize  many  thou- 
sands in  a  day."     Guyse's  Paraphrase,  vol.  i.  p.  12, 
"  The  Jews  in  yon/rtrt  were  baptized, 
Ergo  ingenious  John  devis'd 
A  scoop,  or  squirt,  or  some  such  thing. 
With  which  some  water  he  might  lling 
Upon  tlie  long  extended  rank 
Of  candidates,  that  lin'd  the  bank  ; 
Be  careful,  Jolm,  some  drops  may  fall 
From  your  rare  instrument  on  all 
But  point  your  engine,  ne'ertheless, 
To  those  who  first  their  sins  confess ; 
I,et  no  revilers  in  the  crowd 
The  holy  sprinkling  be  allow'd." 

iialopian  Zealot,  p.  15. 
t  Reed's  Apology,  p.  198. 


THE     WATERY     WAR. 


185 


But  ere  we  give  the  subject  o'er, 
We  beg  to  ask  one  question  more. 

Since  John  was  so  intent  on  thinking, 
To  find  conveniences  for  drinking, 
'T  is  wondrous  strange  he  had  not  thought 
To  bring,  or  see  some  one  had  brought 
Some  vessel  Jordan's  wave  to  lade  in, 
Which  might  have  sav'd  him  tedious  wading. 
You  'd  think,  to  help  the  water-fetchers, 
He  'd  brought  a  load  of  pails  and  pitchers. 

Though  old  divines  could  tame  the  Greek, 

And  learned  what  it  design'd  to  speak  ; 

Yet  moderns  find  it  strangely  wild. 

They  chase  it  hard  through  flood  and  field, 

And  strive  with  industry  and  pain 

To  overake  it,  but  in  vain. 

O  Luther,  Calvin,  Poole,  and  Wall, 

And  lexicographers,  and  all. 

What  pity  ere  ye  drew  the  quill, 

Our  moderns  of  superior  skill 

Were  not  at  hand  to  show  you  how 

Baptizo  may  be  rendered  now. 

Though  you  so  oft  have  made  assertion, 

Its  meaning  primely  is  immersion  ;* 

Yet  such  improvements  have  been  made, 

To  give  the  cause  of  sprinkling  aid, 

Our  critics  in  this  learned  day, 

Have  the  great  modesty  to  say. 

Its  meaning  can't  be  ascertain'd 

'T  is  "open,  general,"  unrestrained, 

Andsp7^inkling,pouring,  washing,  cleaning, 

May  be  its  true  and  native  meaning. 

The  most  specitic  sen.se  they  get. 

The  term  imports  somehow  to  wet ; 

If  water  only  be  apply'd 

That  will  suffice,  can't  be  deny'd. 

Each  one  may  choose  his  manner  now. 

If  each  is  peased,  no  matter  how. 

No  matter  how?     Then  why  is 't  where? 

And  why  the  crown  of  face  prefer? 

Why  should  the  region  of  ihe  nose 

Be  deem'd  more  fit  than  of  the  toes, 

W^hy  should  you  not  baptize  the  hands. 

To  execute  divine  commands? 

The  feet,  to  run  the  Christian  road  ? 

The  shoulders,  to  sustain  the  load? 

The  neck  the  Christian  yoke  to  bear. 

And  serve  the  Lord  with  holy  fear? 

Why  not  the  sacred  rite  impart 

About  the  region  of  the  heart  ? 

W^liat,  in  the  nature  of  the  case, 

Should  make  you  always  choose  the  face  ? 

'T  is  something  strange,  we  freely  own, 
That  those  who  preach  immersion  down. 


•  Mr.  Booth  lias  quoted  eighty-two  Pfficlobaptist  au- 
thors, who  have  conceded  that  the  primary  meaning  of 
baptizo  is  to  dip,  to  plunge,  <fcc.  Supposing;  our  friends 
can  prove  that  some  of  these  authors  admitted,  that  the 
term,  in  a  remote  and  secondary  sense,  means  to  icet,  to 
irash,  <fec.,how  much  will  it  help  them  in  tlie  case?  At 
most,  it  will  prove  them  but  second  best. 

Vol.  1.— X. 


Should,  after  all  the  things  they  say. 
Consent  to  tread  this  frantic  way. 
And  from  the  pulpit  straight  repair 
To  practice  what  they  censur'd  there. 
How  can  we  without  wonder  mention. 
Such  vast,  such  friendly  condescension  ; 
Rather  than  lose  a  wandering  sheep, 
Whom  all  their  reasonings  cannot  keep, 
To  please  the  man,*  but  not  his  God, 
They  will  immerse  him  in  the  flood. 
Now  be  consistent,  condescender. 
Thy  own  good  name  due  service  render, 
Make  not  thy  reputation  bleed, 
By  ridiculing  thy  own  deed. 
Remember,  too,  (pray  do  n't  despise 
What  one  sincerely  would  advise,) 
Before  thou  dost  the  work  begin, 
"  Whate'er  is  not  of  faith,  is  sin." 

But  why  should  willing  souls,  who  view 
What  urgent  duty  bids  them  do, 
Desire  from  such  reluctant  hands 
A  work  which  full  belief  demands? 

Ye  Baptists,  listen,  while  we  trace 
The  nuiuerous  and  convincing  ways, 
By  which  the  art  of  searching  man, 
Supports  the  Pfedobaptist  plan. 
Observe  how  straight,  how  wondrous  plain 
They  've  made  their  inferential  chain, 
And  how  immersion  meets  destruction 
From  analogical  deduction  ; 
And  so  amazing  is  their  skill, 
"  Though  vanquished,  they  can  argue  still." 
All  but  conjecture  they  have  urn'd 
And  seem  to  leave  no  stone  unturn'd 
Or  else,  speak  more  rightly  rather, 
They  've  tumbled  all  in  heaps  together. 
Such  is  the  mode  of  their  disputing. 
Their  monstrous  g'jfessesyf  and  wild  shoot- 
ing. 
That  some  'tis  thought,  might  find  it  hard, 
Should  charity  be  off  her  guard. 
To  think  that  in  Jehovah's  fight, 
They  fully  credit  all  they  write. 

While  thousands  unconcern'd  to  know, 

If  Scripture  prove  their  creed,  or  no, 

Embrace  what  has  been  handed  down 

From  iatlier  to  succeeding  son, 

Well  pleas'd  to  walk  in  custom's  way, 

Nor  from  tradition  ever  stray  ; 

Yet  may  venture  farther  out, 

And  chase  a  devious  round-about 

O'^ ancient  riles  and  promises, 

OC  probables  and  doubtlesses, 

Of  Scripture  silence  and  negatioyi, 

O? inference  and  implication  ; 

The  doubtful  tales  of  oral  rites, 

For  washing-  Gentile  proselytes  ; 


'  '•  In  condescension,"  says  Dr.  Osgood,  "  to  the  con- 
sciences of  tliose  wlio  request  it,  our  ministers  scruple, 
not  to  baptize  bv  imniojsion. 

\  Vide  Dovv's'Pajdobaplist  Catechism,  p.  20, 21,22,  &c. 
where  you  will  dndgvesses  in  abundance. 


186 


THE     W  A  T  E  11  Y    W  A  R  . 


Good  Lydia*  and  the  Jailer  too, 

And  suppositions  not  a  few ; 

Conveniency  and  expedition, 

For  which  you  know  we  all  are  wishing  ; 

And  many  things  which  critics  speak, 

Of  sceptical,  evasive  Greek  ; 

And  books,  too  many  now  to  name, 

Of  ancient  or  of  modern  lame. 

And  what  of  Scripture  may  befriend. 

In  trying  times  to  gain  an  end, 

But  from  its  "  silence'''  who  would  look 

For  aid  from  such  a  speechless  book? 

For  't  is  said  by  more  than  one  disputer. 

In  this  debate  the  Bible  's  neuter. 

Such,  Anabaptists,!  hear  with  dread, 

Such  is  the  Pajdobaptist  creed. 

But  when  we  ask  for  Scripture  proof, 

We  're  gravely  told  't  is  plain  enough  ! 

And  many  of  these  sons  of  light, 

Who  read  what  God  did  never  write, 

With  blustering  force  assault  your  skull. 

Why  proof?  dear  sir,  the  Bible 's  full ! 

But  Baptists,  doubtless,  ne'er  expect 

To  gain  such  strength  of  intellect. 

To  tell  from  silence  what  is  said. 

Nor  from  a  blank  their  lesson  read. 

They  often  to  their  minds  recall 

What  Samuel  said  to  prudent  Saul ;% 

And  what  in  good  Isaiah  stands, 

"  Who  hath  requir'd  this  at  your  hands  !"§ 

They  too  are  loath  to  build  their  faith  on 

The  rock  oi  silence  and  negation. 

O  ye  who  strive  with  mighty  pains. 
And  teaze  your  mathematic  brains, 
To  prove  a  point  to  demonstration. 
And  quite  foreclose  all  disputation ; 
Give  o'er  your  philosophic  care, 
And  learn  this  method,  wondrous  rare. 


•  "  Pray  Mistress  Lydia,  let  us  know, 

Are  you  in  social  life  or  no  7 

If  married,  wliat's  your  husband's  name  1 

And  wliy  hath  Luke  conceal'd  the  same  % 

Where  doth  he  live  f    We  want  to  spy  him : 

Pray  have  you  any  issue  by  himl 

If  you  have  children,  please  to  tell 

What  is  their  age,  and  where  they  dv/ell 

And  whether  they  were  all  rantiz'd, 

When  your  whole  household  was  baptiz'd. 

We  hope  for  your  own  reputation, 

They  were  not  born  of  fornication  : 

Your  answer,  madam,  we  solicit ; 

Pray  be  particular  and  explicit: 

'  Tis  on  your  evidence  depends 

The  cause,  for  which  their  priest  contends. " 

Salopian  Zealot,  p.  23. 
t  "  Anabaptist,"  Mr.  Worcester  informs  us,  "  is  not 
intended  as  a  term  of  reproach."  We  shall  not  dispute 
the  purity  of  his  intention.  But  it  certainly  looks  like  a 
slanderous  act,  whatever  was  his  design,  to  revive  an  old 
reproachful  term,  and  impose  it  on  a  denomination, 
which,  for  centuries  past,  has  uniformly  rejected  it 
was  customary  for  the  Baptists,  in  former  times,  to  style 
themselves  "the  people  commonly  but  unjustly  called 
Anabaptists."  Nothing  more  is  designed  to  be  conceded 
in  the  use  of  this  term,  in  the  subsequent  part  of  this  po- 
em. Names,  generally,  are  of  little  consequence,  but 
this  is  too  reproachfully  significant  to  be  received  with 
indifference. 


t  1  Sam.  XV.  22. 


§  Isaiah  I.  U. 


Let  parents  now  no  longer  feel 
The  fear  of  losing  that  strange  seal, 
With  which  they  mark  their  infant  charge, 
To  let  them  run  again  at  large  ; 
Nor  fear  the  law  will  give  the  slip. 
Which  now  secures  their  membership. 

Go,  Baptists,  read  the  Bible  through. 
And  search  the  Scriptures,  old  and  new 
Indulge  no  quibble  nor  evasion. 
Prom  Genesis  to  Revelation  ; 
What  did  one  single  author  write, 
Which  once  forbids  the  infant  rite  ?* 
Be  patient,  too,  and  hear  again, 
From  apo,  eis,  and  ek,  and  en, 
'Tis  doubtful,  trusting  their  assertion. 
If  John  or  Phihp  used  immersion. 

Reader,  excuse  my  wandering  rhymes, 
Since  they  describe  peculiar  times. 

But  close  communion  is  the  thing, 
In  which  each  writer  thrusts  his  sting ; 
This  seems  the  bug-bear  of  the  world, 
At  which  their  fiercest  shafts  are  hurled. 
What,  bar  the  table  of  the  Lord, 
From  Christians  who  revere  his  word. 
Because  in  your  beclouded  eyes, 
They  do  not  lawfully  baptize  ! 
Though  errors  plenteously  abound 
O'er  all  the  Anabaptist  ground, 
Yet  on  this  practice,  most  of  all, 
Their  pelting  censures  oftenest  fall  •, 
At  this  they  aim  their  greatest  force,  • 
This  is  the  butt  of  all  discourse. 
Thousands  are  often  heard  to  say, 
We  do  n't  despise  your  watery  way; 
We  entertain  a  high  respect 
For  many  of  your  "  little  sect ;" 
And  with  them  feel  a  Christian  union, 
But  can  't  endure  your  close  communion. 

Ye  Baptists,  view  this  friendly  band, 
Each  pleading  with  extended' hand. 
That  you  would  break  these  hateful  bars, 
And  thus  expel  all  painful  jars. 
And  who  can  think,  but  in  this  case. 
Each  pleader  means  the  thing  he  says  1 
But  should  a  lurking  doubt  arise, 
From  what  appears  belbre  your  eyes. 
The  point  we  '11  strive  to  clearly  prove. 
By  some  expressions  of  their  love. 
Now  hear  the  words  of  cordial  friendship ; 
In  which  they  paint  your  hopeful  saintship. 
"  Ye  dipping  Baptists,  and  duck-divers,t 
Who  stream  away  to  ponds  and  rivers  j 


*  "  Scripture  forbids  us  in  no  place. 

To  sprinkle  infants  in  the  face ; 

(Nor  yet  to  give  them  bread  and  wine ;) 

Ergo,  this  rite  must  be  divine  : 

And,  ergo,  we  may,  quite  as  well, 

Religiously  baptize  a  bell." 

Salopian  Zealot,  p.  37. 
*  It  ought  to  be  observed,  that  in  the  original  it  is 
^^duck-dipping  Baptists  ;" — but  as  ducks  generally  dive 
in  dipping,  it  is  hoped  the  candid  author  will  not  complain 


THE     WATERY     WAR. 


187 


And  when  th'  indec'rous  rite  is  o'er, 
Come  drench'd  and  shivering   from  the 

shore.* 
Ye  narrow  souls,  devoid  of  Hght,t 
Who  think  none  but  yourselves  are  right. 
Ye  frantic  sons  of  Munster's  plain  ; 
Yes,  Anabaptists,  hear  with  pain. 
The  solemn  truth  may  make  you  tremble, 
But  for  our  lives  we  can't  dissemble ; 
Unpleasant  as  the  fact  appears, 
'Tis  hardly  now  three  hundred  years, 
Since  (sober  truth  we  do  not  strain) 
Your  noisy  sect  began  its  reign. 
This  clam'rous  and  ignoble  crew 
To  fifteen  hundred  twenty-two, 
By  us,  its  friends,  has  oft  been  chased, 
But  fiirther  back  it  can't  be  traced."! 
O,  mighty  sir,  what  hath  possess'd 
Thy  foaming  and  terrific  breast  ? 
Thou  need'st  not  with  such  thunder  frown, 
For  half  thy  weight  would  sink  us  down. 

A  thousand  things  we  might  report. 
All  of  this  friendly,  loving  sort. 
Which  serve  to  show  the  great  respect, 
They  have  for  all  your  pious  sect, 
And  can  you,  after  all  you  hear. 
Suspect  your  friends  are  not  sincere, 
When  they  so  movingly  request. 
To  meet  you  at  the  sacred  feast? 
Think  ye,  that  after  all  they  say 
About  your  close  and  na,rraw  way. 
It  matters  not  with  them  a  groat, 
If  they  commune  with  you  or  not?§ 
This  thread biire  and  worn  out  objection. 
Suits  their  design  to  great  perfection  ; 
O  how  they  strike  their  flocks  with  terror, 
By  thundering  round  this  monstrous  error. 

'Tis  known  we  must  have  left  the  plan. 
To  which  we  now  are  called  again ; 


of  being  misquoted,  so  long  as  the  important  sense  is  lit- 
erally retained. 

'  Dr.  Osgood's  Two  Discourses,  <fec.,p.  8. 

t  Mr.  Anderson,  out  of  the  abundance  of  his  charity, 
has  informed  the  world,  that  "  the  light  of  the  truth  has 
been  a  hundred,  perhaps  a  thousmul  fold  greater  in  the 
Paedobaptist  churches  than  in  the  Baptist,"  Of  course 
ourliglit  rnu.?t  be  a  hundred  or  a  thousand  fold  less  than 
theii^'s,  which,  we  think,  would  reduce  it  to  an  almost 
imperceplible  particle. — Mr.  Anderson's  Letters,  p.  14. 

X  "-Unpleasant  as  the  fact  is,  it  ought  not  to  be  dissem- 
bled that  the  history  of  your  denomination  is  easily  tra- 
ced back  to  the  German  Anabaptists,  who  tirst  made  their 
appearance  at  Munster,  about  tlie  year  1522,  and  who,  by 
tlieir  wild  irregularities,  gave  so  much  trouble  to  Luther 
and  his  worthy  associates  :  but  farther  back  than  this  it 
it  cannot  be  traced." — Serious  and  Candid  Letters,  ifc., 
p.  \Ai) 

We  do  not  say  that  Mr.  Worcester  is  beside  himself, 
but  has  not  much  controversy  made  him  mad  7 
"  The  rapid  traveller  could  not  call, 
Wliere  any  Baptists  lived  at  all, 
From  Jordan's  banks  to  Munster's  plain. 
Where  German  ranters  fix'd  a  stain." 
Salopian   Zealot :   or  the  Good  Vicar  in  a  Bad  Mood, 
^.36. 

§  That  many  of  our  P,-edobaptist  bretliren  sincerely 
desire  to  unite  witli  us  intlie  sacramental  feast,  we  fully 
believe  ;  but  that  this  is  tlie  case  with  many  of  these 
flaming  writers  on  the  subject,  who  are  constantly  loading 
us  witli  a  torrent  of  reproach,  we  think  we  have  sufficient 
reason  tu  doubt. 


And  when  we  felt  constrain'd  to  go. 
What  friendship  follow'd — many  know; 
Denied  dismissions  whence  we  came. 
The  reasons  why,  we  all  could  name. 
And  is  our  sect  now  less  perverse. 
Or  Psedobaptists  grown  some  worse  1 
Or  how,  or  why  should  Baptists  gain 
That  fellowship  denied  them  then  ? 
But  why  converse  of  distant  then, 
As   though    the   world  were    purged  of 

spleen, 
As  bigotry  had  done  her  work. 
And  charity  presided  clerk  1 

Behold  the  pulpits  far  and  near, 
The  seats  of  sermons  sound  and  clear, 
In  wisdom  kept  from  Baptists,  use. 
To  shun  the  ills  they  might  produce  ?* 
The  preacher  tells  th'  inquiring  friend, 
He  freely  would  his  pulpit  lend. 
But  fears  in  case — but  if — and  but ; 
And  so  the  desk  continues  shut. 
To  guard  against  all  fearful  jars, 
He  wisely  holds  his  pulpit  bars. 
That  Psedobaptists  should  be  able 
To  sit  around  the  Baptist's  table. 
And  mingle  there  in  free  communion, 
Is  more  of  use  than  pulpit  union. 

Do  not  pretend  that  party  spirit. 
Which  we  peculiarly  inherit, 
Inclines  us  to  that  close  belief, 
Of  which  you  speak  with  so  much  grief 
Our  reasons  have  so  oft  been  shown,! 
We  think  they  can't  be  still  unknown. 

The  humble,  godly  and  sincere, 

Of  all  communions  we  revere. 

And  hope  at  last  to  meet  them  where. 

We  all  shall  free  communion  share. 

And  while  we  walk  this  vale  of  wo, 

We  wish  with  all  the  saints  to  go, 

In  all  the  paths  the  pious  tread. 

So  far  as  we  can  be  agreed. 

But  that  broad  creed  which  strives  to  hold 

In  fellowship  within  its  fold, 

The  pmir\l  and  sprinkled,  plunged  and  all, 

Or  such  as  are  not  wet  at  all  ;l 

"  This  modern  Babel  of  confusion," 

With  watery  rites  in  such  profusion. 


*  In  justice  to  some  of  our  P»doba|itist  brethren,  it 
ought  to  be  obsers-ed,  that  there  are  honorable  exceptions 
to  this  general  rule. 

t  See  Dr.  Baldwin's  Appendix.  Sect.  1  and  8. 

t  Mr.  Austin  evidently  denies  "that baptism  is  ever  an 
indispensable  pre-requisite  to  the  Lord's  supper." — 
When  this  point  is  given  up,  baptism  appears  of  too  httle 
importance  to  merit  any  farther  controversy  on  the  sub- 
ject. For  does  not  this  principle  go  to  exclude  the  ordi- 
nance altogether^  If  a  person  may  be  admitted  to  the 
supper  07ice,  without  baptism,  why  not  ten  times  with 
equal  propriety  !  If  ten,  why  not  an  hundred,  or  as  long 
as  he  lives'!  If  one  may  be  so  admitted,  why  not 
ten  ?  wliy  not  an  hundred  t  why  not  all  1  Is  not  tliis  the 
li-adingtciidency  of  this  extraordinary  maxim?  Wheth- 
er Mr.  Austin  advanced  this  novel  sentiment,  from  adc- 
lihinile  conviction  of  its  correctness,  or  with  a  view  to 
disentangle  himself  in  the  easiest  way,  from  the  defiles 
of  controversy  in  which  he  was  struggling,  we  shall  not 
determine. 


188 


THE     WATER  Y     WAR, 


We  freely  own  we  disapprove, 
As  coming  from  the  court  above. 

Snrh  is  the  sad  and  piteous  strain, 
In  which  your  writings  all  complain, 
'1'  would  seem  that  you  were  quite  forlorn, 
And  all  in  exile  doomed  to  mourn; 
Shut  out,  by  our  unkind  behavior. 
From  ever  feasting  with  the  Saviour. 

But  what  so  dreadful  is  the  matter. 
That  you  should  make  so  loud  a  clatter  ? 
Have  you  not  all  your  churches,  where 
Your  holy  brethren  may  repair. 
To  sit  around  the  sacred  board, 
And  sup  together  with  the  Lord  ? 

But  now  to  draw  towards  a  close. 

On  this  vile  scheme  you  all  oppose. 

You  safely  oH'er  us  a  seat 

Within  your  fold,  so  learn'd  and  great ; 

Since  'tis  well  known,  such  are  our  views, 

That  we  the  offer  shall  refuse. 

But  should  the  Baptists,  in  their  turn. 

With  such  incessant  wishes  burn. 

With  your  enlightened  host  to  join, 

To  celebrate  this  feast  divine, 

Would  not  your  wide  extended  doors 

Be  bolted  then  as  close  as  our's  ? 

We  beg  to  say  to  each  disputer. 
Who  may  resume  his  pen  in  future, 
That,  notwithstanding  all  they  say, 
We  too  have  eyes  as  well  as  they. 
And  though  they  may  be  less  discerning, 
And  we  possessed  of  smaller  learning ; 
Yet  when  disputes  may  chance  to  rise. 
Of  whom  and  how  we  should  baptize, 
We  think  we  have  sufficient  light 
To  show  the  path,  and  guide  us  right. 

Think  not  to  still  us  with  conjectures. 
Nor  please  us  with  romantic  lectures  ; 
Remember,  Iriends,  we  most  have  been 
In  the  same  case  that  you  are  in  ; 
We  long  have  labor'd  too,  like  you. 
To  make  tradition  some  how  do  ; 
We've  felt  the  straits  to  which  you're  driven. 
To  prove  it  truly  came  from  heaven  ; 
And  by  conviction's  powerful  sway, 
Have  been  impelled  to  leave  the  way. 
The  soft  allurements  which  still  hold 
So  many  thousands  in  your  fold, 
With  all  your  subtle  reasoning  Ibrce, 
Were  oil  employed  to  stop  our  course. 
But  since  we  have  resolved  to  stray, 
Pray  leave  us  to  our  chosen  way. 

But  should  you  choose  to  write  again, 
And  pour  on  us  your  force  amain. 
Excuse  us,  if  we  advertise  you, 
And  with  sincerity  apprise  you, 
We  wish  to  see  some  little  more 
Tiian  any  writer's  shown  before. 


Show  but  one  solitary  case* 

Were  babes  v^ere  sprinkled  in  the  face ; 

Your  probables  no  more  rehearse. 

But  name  the  chapter  and  the  verse ; 

And  likewise  specify  the  book. 

That  we  may  all  know  where  to  look. 

Be  pleas'd  to  speak  Avith  more  precision, 
Of  your  rare  Christian  circumcision. 
Produce  some  text  in  what  you  write. 
To  set  the  proof  in  clearer  light. 
That  Jews  and  Christians  are  the  same, 
And  differ  only  in  the  name  ; 
And  that  the  ancient  cov'nant  seal 
Retains  its  use  and  meaning  still ; 
Then,  tell  us  why  your  infant  daughter. 
As  well  as  son,  is  seal'd  with  water. 

What  station  do  your  children  hold. 
Who  are  thus  seal'd  within  your  fold  ? 
Do  give  this  point  a  full  digestion. 
And  answer  this  important  question.! 
If  they  are  members  of  the  church, 
Why  leave  them  sadly  in  the  lurch, 
And  let  them  run  as  gay  and  wild 
As  any  Anabaptist's  child  ? 
Why  do  n't  you  with  your  minor  clan. 
Pursue  a  more  consistant  plan, 
"  And  give  the  babes  of  Alma  Mater, 
Some  bread  and  wine,  as  well  as  water," 
Then,  though  with  scripture  you  may  vary. 
The  force  of  one  great  charge  you'll  parry, 
By  telling  all  these  Baptist  elves. 
We  're  now  consistent  with  ourselves. 

The  .Tewish  babes  you  oft  declare, 

(At  which  perhaps  the  Jews  might  stare,) 

Were  not  requir'd  till  twelve  at  least, 

To  celebrate  the  paschal  feast. 

Admitting  this  a  sober  truth. 

Why  suffer  all  your  tender  youth, 

To  manly  years  to  go  astray. 

Before  they  walk  the  sacred  way  ; 

While  thousands  live  to  hoary  age, 

And  never  in  the  work  engage  ? 

When  they  receive  converting  grace, 
And  at  your  table  seek  a  place, 


*  Mr.  Dow,  in  his  Paedobaptist  Catechism,  p.  26,  has 
thisremai'liable  answer  to  the  following  question. 

"  Q.  ^^llat  is  the  iclu)le  amount  of  evidence  in  favor  of 
immersion. 

"A-  The  whole  amount  of  the  evidence  in  favor  of  im- 
mersion is  one  solitary  instance,  o{  a.  person,  viz:  the 
Ethiopian  eunuch,  being  baptized  in  a  certain  water,  aa 
he  was  journeyinj;,  and  under  such  circumstances,  as 
leave  roomto^?(6'ss  that  the  baptism  might  have  been  ad- 
ministered by  immersion  or  in  any  other  mode."  Is  it 
possible? 

'•  We  love  theChristian  as  sincere ; 
The  zealous  Preacher  we  revere : 
But  think  the  Writer  and  Logician, 
Stands  much  in  need  of  a  Physician." 

Salopian  Zealot,  p.  13. 
t  Pr.  Reed  has  labored  hard  in  his  Ap])endix,  pp.  309, 
310,  and  311,  to  shew  in  what  sense  infants  are  church 
raeinbors.  liut  we  believe  it  would  puzzle  any  mathe- 
matical Aem:?  to  tell  from  the  Doctor's  own  account,  where 
tlicy  stand,  or  what  peculiar  privileges  they  are  entitled 
to,  on  accoimt  of  their  being  '■  devoted  to  God  by  bap- 
tism." 


THE     V/ATERY     WA 


189 


Do  you  not  then  require  of  all, 
(You  who  indeed  inquire  at  all,) 
The  special  marks  of  pardon'd  sin, 
As  ii'  they  ne'er  had  sprinkled  been  ? 
Excuse,  dear  friends,  our  wild  suggestions. 
And  please  to  answer  these  tew  questions. 

Are  you  in  earnest  or  in  jest. 
In  calling  John  a  Jewish  priest  ? 
Do  tell  us  in  some  leisure  hour, 
Who  gave  him  his  otficial  power. 
And  did  he  too,  in  fact  and  deed, 
As  is  supposed  by  Doctor  Reed, 
Baptize  the  babes  of  all  who  came 
To  visit  him  at  Jordan's  stream  ?* 

Was  Christ,  who  sprang  of  Judah's  race, 
In  which  the  priesthood  had  no  place, 
By  John  the  Baptist  set  apart. 
With  Levi's  sons  to  bear  a  part ; 
And  was  his  holy  separation. 
By  true  Aaronic  consecration  ? 
Be  clear  and  plain,  no  longer  hope 
With  fumbhng  terms  to  "  wrap  it  up." 
Your  explanation  some  may  swallow. 
And  think  it  "  impious,''''  now  to  follow 
The  dear  descending  Son  of  God. 
Who  was  immersed  in  Jordan's  flood  ; 
While  some  reject  without  much  pain, 
This  tale,  devis'd  by  Fish  and  Crane.\ 

Why  give  baptizo  such  a  scoring. 
To  prove  the  lawfulness  of  pouring  ? 
For  this,  you  know  as  well  as  we. 
With  your  own  practice  do  n't  agree. 
Or  why  still  make  so  loud  a  tinkhng, 
With  words  which  chance  to  mention  sprink- 
ling? 
While  those  which  indicate  immersion. 
Are  thought  unworthy  of  insertion.| 


*  "  When  we  consider  the  habits  and  circumstances 
of  tlie  Jews,  nothing  is  more  natural  than  to  suppose  they 
brouglit  their  children  with  them  to  the  baptism  of  John. 
There  is,  lo  say  the  least,  as  much  evidence  that  he  bap- 
tized infants,  as  that  he  IJaptized  women  I"  Heed's  Ap- 
pendix.  p.  323. 

The  very  mention  of  baptism,  seems  to  excite  in  the 
minds  of  many  Pa;dobaptis(s,  the  idea  of  children,  let 
the  circumstances  be  what  they  may. 

t  The  reader  may  see  this  novel  notion  of  Christ's  be- 
ing inducted  into  the  priestly  office  by  his  baptism,  wliicli 
of  late  has  become  a  favorite  topic  with  the  Psedodaptists, 
maturely  considered,  and  amply  refuted  in  Dr.  Baldwin's 
Appendix,  p.  299 — 305. 

X  "  Figurative  expressions"  says  Dr.  Baldwin,  "  are 
constantly  resorted  to  by  our  brethren,  to  support  their 
practice;  such  as  '■sprinkling  rnamj  nations,  sprinklijig 
Clean  water,  pouring  out  of  the  Spirit,'  <fcc.  With  these 
we  have  only  to  contrast  other  scriptures,  which  repre- 


We  say  not,  nor  presume  to  utter. 

The  things  you  write  in  such  a  flutter 

Are  not  the  "dictates  of  the  mind, 

But  with  a  wise  intent  design'd, 

Within  your  fold  secure  to  keep 

Your  wav'ring  and  uneasy  sheep : 

No  ;  of  our  prov^ince  't  is  no  part 

To  judge  the  purpose  of  the  heart; 

To  the  great  Searcher  of  us  all. 

Both  you  and  we  must  stand  or  fall. 

But  leaving  out  what  some  might  mention. 

Of  your  apparent  prime  intention. 

Such  is  the  spirit  of  your  style. 

Your  flaming  pages  make  us  smile. 

Do  not  explode  our  creed  in  air. 

Nor  drive  us  all  to  Avild  despair. 

Why  with  hard  names  so  oft  abuse  us, 

And  with  such  rancor  still  traduce  us  ? 

You  wisely  urge  the  vast  importance 

Of  Christian  friendship  and  accordance, 

And  shall  we,  Sirs,  from  your  example 

Select  ourselves  a  standing  sample  ; 

And  imitate  in  all  we  do, 

This  worthy  pattern  set  by  you  ? 

We  beg  you  'd  read  these  few  lines  more, 

And  then  we  '11  give  the  subject  o'er. 

No  more  with  foul  invectives  broach  us, 
Then  say  you  mean  not  to  reproach  us  ;* 
But  own  what  seems  your  leading  aim, 
To  load  us  all  with  guilt  and  shame. 

Pray  deal  no  more  in  Serious  slander. 
Nor  woo  us  with  your  fiery  Candor  ; 
And  by  your  Friendly  crimination  ; 
Do  n't  be  so  "  fierce  for  moderation  ;"t 
And  sliould  you  still  avoid  the  flood, 
Do  not  immerse  ii^  all  in  mud. 


sent  the  same  thing  by  an  entire  washing  or  plunging ; 
such  as  the  loUowing :— "  In  that  day  there  shall  be  a 
fountain  opened  to  the  house  of  David,  and  to  the  inhab- 
itants of  Jemsalem,  for  sin  and  foruncieaniiess."  ''Un- 
to him  that  loved  us,  and  washed  us  from  our  sins,  in  his 
own  blood."  "  These  are  they  who  came  out  of  great 
tribulation,  and  have  washed  their  robes  and  made  them 
white  in  the  blood  of  the  Lamb."  These  latter  afford 
just  as  much  evidence  of  immersion,  as  the  former  do 
of  sprinkling.  But  as  none  of  them  have  anything  lo  do 
with  the  subject,  neither  can  afford  any  direct  evidence 
in  the  case."    Appendix. 

'  How  often  are  the  most  unkind  insinuations  apolo- 
gized Ln  this  way.  Even  Sir.  Worcester,  in  his  mai-\el- 
lous  note  on  Rhode-Island,  in  his  Letters  to  Dr.  Baldwin, 
by  whom  it  was  doubtless  maturely  considered,  begins, 
'■  without  any  intention  to  reproach,"  and  ends  with 
"nothing  Is  less  intended  than  a  reflection  upon  the 
State."  What  a  pity  that  a  man  should  steer  so  wide  of 
his  intention ! 

t  Serious  Remarks,  Candid  Reasons,  Friendly  Letters, 
ffc,  are  made  the  vehicles  of  that  torrent  of  reproach, 
which  our  moderate  bretliren  are  so  constantly  pouring 
upon  us. 


THE   END. 


SCRIPTURE  GUIDE  TO  BAPTISM : 


A   FAITHFUL   CITATION    OF    ALL    THE    PASSAGES    OF   THE    NEW 
TESTAMENT    WHICH    RELATE    TO    THIS    ORDINANCE: 


THE  SACRED  TEXT  IMPARTIALLY  EXAMINED,  AND  THE  SENSE  SUPPORTED  BY 
NUMEROUS  EXTRACTS  FROM  THE  MOST  EMINENT  AND  LEARNED  WRITERS  ; 

TO    WHICH    IS    ADDED    A    SHORT    EXAMINATION    OF    THE 

RISE    AND    GROUNDS    OF  INFANT  BAPTISM. 


BY    R.    PENGILLY. 


These  were  more  noble  than  those  in  Thessalonica,  in  that  they  received  the  word  with  all  readiness  of  mind, 
and  searched  the  Schplures  daily,  whether  those  things  were  so. — Acts  xvii.  11. 

Whatever  pretends  to  exceed  the  direction  of  the  Word  may  safely  be  rejected,  and  cannot  safely  be  admitted. 
Dr.  Oieen. 


PREFATORY    ADDRESS 


This  little  work,  Christian  reader,  is  de- 
signed for  such  persons,  and  such  only,  as 
readily  admit  the  following  important  sen- 
timents : 

1.  That  the  scriptures  of  the  Old  and 
New  Testaments  contain  the  only  revealed 
will  of  God. 

2.  That  whatever  God  enjoins  on  his 
peop-!e  in  his  word,  they  are  bound  by  irre- 
sistible obhgations  to  perform. 

3.  That  men  are  not  at  liberty  to  alter, 
in  any  one  respect,  the  appointments  of 
God. 

4.  That  Baptism  and  the  Lord's  supper 
are  the  tiw  only  ordinances,  or  positive  in- 
stitutions, of  the  New  Testament ;  and  that 
it  is  consequently  the  bounden  duty  of  all 
who  profess  to  be  disciples  of  Christ,  solenm- 
ly  to  observe  (hem,  and  to  observe  them  in 
that  \L-cnj  which  the  word  and  example  of 
Christ  authorize. 

I  shall  now  suppose,  reader,  that  one  of 
these  ordinances,  viz.  Baptism.,  is  that  sub- 
ject which  at  this  time  employs  your  seri- 
ous attention :  that  you  are  desirous  of 
knowing  the  will  of  Christ  respecting  it, 
and  for  that  purpose,  of  reading  and  ex- 
amining the  whole  which  the  scriptures 
contain  in  relation  to  it.    You  would  not 


probably  be  able  to  turn  readily  to  all  those 
passages  which  pertain  to  the  subject  of 
your  inquiry,  as  they  are  interspersed 
through  almost  the  whole  of  the  New  Tes- 
tament, and  to  assist  you  in  this  respect  is 
the  principle  design  of  this  pamphlet. 

I  shall  therefore,  in  the  Ibllowing  pages 
transcribe  every  passage  and  verse  of  scrip- 
ture that  relate  to  this  ordinance,  and  lay 
them  before  you  in  their  purity  as  I  here 
find  them ;  that  without  trouble  or  loss  of 
time,  you  may  read  and  examine  for  your- 
self the  whole  that  it  has  pleased  God  to 
communicate  for  our  instruction  and  direc- 
tion on  this  subject. 

In  a  few  notes.  I  have  humbly  endeavor- 
ed to  point  out  what  I  conceive  to  be  taught 
us  in  the  passages  here  transcribed.  In 
these  notes  I  have  Avritten  under  the  im- 
pression of  my  accountability  to  the  right- 
eous Judge,  and  am  not  conscious  that  I 
have,  in  any  one  place,  given  a  sense  differ- 
ent from  what  was  intended  by  the  Holy 
Spirit :  and  that  this  may  be  more  evident, 
I  have  subjoined  a  considerable  number  of 
extracts  from  the  writings  of  eminent  di- 
vines, who  held  a  different  view  of  this  ordi- 
nance, but  who  have  candidly  acknowledg- 
ed what  practice  has  the  authority  of  the 
word  of  God,  and  what  has  not.  The  read- 
er is  exhorted,  however,  (while  he  peruses 
the  notes,  and  these  citations  from  different 
eminent  authors,  intended  to  illustrate  the 


SCRIPTURE    GUIDE    TO    BAPTISM. 


191 


text,)  not  to  allow  his  mind  to  be  influenced, 
or  his  practice  governed,  by  any  human 
authority,  but  by  the  word  of  God  alone, 
which  snail  here  be  plainly  and  fully  laid 
before  him. 


THE    SCRIPTURE    GUIDE    TO 
BAPTISM. 

SECTION   I. 

John's  baptizing  the  Jews  before  the  begin- 
ning of  our  Lord^s  ministry. 

The  first  place  of  Scripture  where  the 
ordinance  of  Baptism,  is  found,  describes 
the  mission,  preaching  and  baptizing  of 
John,  the  harbinger  of  Christ.  As  all  the 
four  evangelists  have  given  us  some  ac- 
count of  John  and  his  practice,  I  shall  take 
the  fullest  information  from  them  all,  and  pre- 
sent it  to  the  reader  in  its  proper  connexion. 
The  following  collection  and  disposition  of 
passages  will  afford  us,  I  conceive  a  com- 
plete account  in  the  pure  words  of  scripture. 

Pirst,   The  divine  Mission  of  John^  and  the 
Design  of  it. 

Mark  i.  1.  The  beginning  of  the  gospel 
of  Jesus  Christ,  the  Son  of  God.  John  i.  6. 
There  was  a  man  sent  from  God  whose 
name  was  John.  Mark  i.  2.  As  it  is  writ- 
ten in  the  prophets.  Behold,  I  send  my 
messenger  before  thy  face,  which  shall  pre- 
pare thy  way  before  thee.  Matt.  iii.  3. 
For  this  is  he  that  was  spoken  of  by  the 
prophet  Esaias,  saying.  The  voice  of  one 
crying  in  the  wilderness,  prepare  ye  the 
way  of  the  Lord,  make  his  paths  straight, 
Luke  i.  16.  And  many  of  the  children  of 
Israel  shall  he  turn  to  the  Lord  their  God  ; 
ver.  17,  and  he  shall  go  before  him,  to 
make  ready  a  people  prepared  for  the  Lord. 
Luke  iii.  1,  2.  Now,  the  word  of  God  came 
unto  John  the  son  of  Zacharias,  in  the  wil- 
derness. 

Secondly,  John's  preaching  as  to  the  grand 
theme  of  it. 

Matt.  iii.  1.  2.  In  those  days  came  John 
the  Baptist,  preaching  in  the  wilderness  of 
Judea,  and  saying,  Repent  ye:  for  the 
kingdom  of  heaven  is  at  hand.  Luke  iii.  3. 
And  he  came  into  all  the  country  about  Jor- 
dan, preaching  the  baptism  of  repentance 
for  the  remission  of  sins.  Acts  xiii.  24. 
John  preached  the  baptism  of  repentance  to 
all  the  people  of  Israel,  Acts  xix.  4,  saying 
unto  the  people,  That  they  should  believe 


on  him  which  should  come  after  him,  that 
is,  on  Christ  Jesus. 

Thirdly,  Johi's  baptizing.  He  informed 
his  hearers,  that  God  had  sent  him,  not  to 
preach  only,  but  to  baptize  with  water, 
John  1.  33. 

Mark  i.  5.  And  there  went  out  unto  him 
all  the  land  of  Judea,  and  they  of  Jerusa- 
lem, and_  were  all  baptized  of  him  in  the 
river  of  Jordan,  confessing  their  sins. 
Matt.  iii.  7 — 11.  But  when  he  saw  many  of 
the  Pharisees  and  Sadducees,  come  to  his 
baptism,  he  said  unto  them,  O  generation 
of  vipers  !  who  hath  warned  you  to  flee 
from  the  wrath  to  come  ?  8.  Bring  forth, 
therefore,  fruits  meet  for  repentance:  9. 
And  think  not  to  say  within  yourselves, 
We  have  Abraham  to  our  father :  for  I  say 
unto  you.  that  God  is  able  of  these  stones 
to  raise  up  children  unto  Abraham.  10. 
And  now  also  the  axe  is  laid  unto  the  root 
of  the  trees,  therefore  every  tree  which 
bringeth  not  forth  good  fruit  is  hewn  down, 
and  cast  into  the  fire.  11.  I  indeed  baptize 
you  with  water  unto  repentance  ;  but  he 
that  comeih  after  me  is  mightier  than  I, 
whose  shoes  I  am  not  worthy  to  bear ;  he 
shall  baptize  you  with  the  Holy  Ghost,  and 
with  fire.  12.  Whose  fan  is  in  his  hand, 
and  he  will  thoroughly  purge  his  floor,  and 
gather  his  wheat  into  the  garner ;  but  he 
will  burn  up  the  chaff  with  unquenchable 
fire. 

There  are  two  inquiries  which  I  shall 
suppose  you,  my  reader,  are  desirous  to 
have  answered  by  every  place  of  scripture 
laid  before  you. 

I.  What  description  of  persons  were  ad- 
mitted to  baptism  in  those  days  :  and, 

II.  In  what  manner  was  this  ordinance 
administered.  Whether  adults  only,  pro- 
fessing to  be  awakened  to  their  spiritual 
concerns,  or  with  them  also  their  infant 
children ;  and  whether  they  received  this 
ordinance  by  sprinkling,  pouring,  or  immer- 
sion. To  ascertain  the  practice  of  John  as 
to  the 

I.  Inquiry — observe  in  the  scriptures 
above, 

1.  John  was  sent  of  God  to  "  Prepare  the 
way  of  the  Lord,"  the  Messiah  by  "turning 
many  of  Israel  to  the  Lord,"  and  thereby 
"  making  a  people  ready"  for  the  farther 
instruction  and  special  service  of  Christ, 
who  was  immediately  to  follow  him.  This 
all  must  acknowledge,  can  only  relate  to 
adults.  The  design  was  answered  in  the 
first  disciples  of  Christ,  who  had  been  dis- 
ciples of  John. 

2.  The  substance  of  John's  preaching, 
was,  that  men  should  "  repent"  and  •'  be- 
lieve on  him  who  should  come  after  him, 
that  is,  on  Christ  Jesus." 


192 


SCRIPTURE     GUIDE     TO    BAPTISM, 


3.  The  persons  John  baptized  are  de- 
scribed by  the  Holy  Spirit,  in  very  few 
words.  They  came  from  all  parts  of  Judca, 
"  and  were  all  baptized  of  him,  confessing 
their  6-(».s\"  This  is  all  we  have  given  us 
of  the  persons  John  baptized,  and  this  is 
said  of  all  of  them. 

'1.  Others  came  to  his  baptism,  but 
though  Pharisees,  and  children  of  Abra- 
ham, they  are  rejected  till  they  "  bring  forth 
the  fruits  of  repentance."  As  far,  therefore, 
as  the  scriptures  are  our  guide,  as  to  John's 
practice,  he  baptized  none  (Christ  except- 
ed,) but  humble,  penitent,  and  repenting 
sinners.  To  this  efiect  we  have  the  words 
of 

Origen,  (a  learned  father,  who  lived 
within  a  century  after  St.  John.)  "We 
ought  necessarily  to  observe,  that  both  St. 
Matthew  and  St!  Mark  say,  that  upon  con- 
fessing- their  sins,  all  Jerusalem  &c.,  were 
baptized.  But  St.  Matthew  brings  in  the 
Pharisees  and  Sadducees  coming  to  be 
baptized,  but  not  confessing  their  sins ;  and 
for  this  reason  they  are  called  a  generation 
of  vipers." — In  Dr.  Gale's  Reflect,  on  Wall's 
Hist,  of  Inf.  Bap.]).  3S5. 

This  opinion  is  supported  by  the  follow- 
ing modern  and  well  known  Peedobaptist 
divines. 

Dr.  Erskine.  "  John's  baptism  was  term- 
ed the  baptism  of  repentance,  and  baptism 
to  repentance ;  because  he  required  of  all 
whom  he  admitted  to  baptism,  a  profession 
of  repentance,  and  exhorted  them  to  such  a 
conduct  as  would  demonstrate  their  repent- 
ance genuine." — In  Bootli's  Pcedobap.  Ex. 
vol.  ii.  p.  241. 

Mr.  Scott.  "  Adult  Jews  professing  re- 
pentance and  a  disposition  to  become  Mes- 
siah's subjects,  were  the  only  persons,  as  far 
as  we  can  find,  whom  John  admitted  to  bap 
tism. — Family  Bible  Notes  on  the  place. 

II.  Inquiry — as  to  the  manner  by  which 
the  ordinance  was  administered.     Observe, 

1.  The  meaning  of  the  word  Baptize 
The  plain  import  of  this  word,  my  reader  is 
particularly  requested  to  examine,  and  to 
remember,  whenever  we  meet  with  it  in  the 
subsequent  pages,  it  is  the  word  used  by 
the  Holy  Spirit  to  express  this  ordinance, 
and  adopted  by  our  translators,  from  the 
original  Greek,  but  not  translated.  If  it 
were  translated  into  English,  what  is  the 
meaning  of  it  ?  This  is  a  question  of  great 
importance  to  our  present  inquiry.  We 
will  therelbre  hear  what  answer  the  most 
learned  Pasdobaptist  divines  will  give  this 
qufs'iion. 

Witsius,  (professor  of  Divinity  in  the  Uni- 
versities of  Franeker,  Utrecht,  and  Leyden.) 
"  It  cannot  be  denied,  but  the  native  signifi- 
cation of  tlie  words  baptizo,  and  bapLidza, 
is  to  plunge  or  dip." — UHcon  of  the  C'oi:  vol. 
iii.  B.  i\^  p.  13. 


Zanchius,  (Professor  of  Divinity  at  Hei- 
dleburg.)  "  The  proper  signification  of 
baptizo,  is  to  immerse,  plunge  under,  to 
overwhelm  in  water."  Mr.  de  Courcy  tells 
us,  the  opinion  of  Zanchius  is  worth  a  thou- 
sand  others. — Pcedobap.  Exam.,  vol.  i.  p. 
48. 

Calvin.  "  The  word  baptize  signifies  to 
immerse,  and  the  rite  of  immersion  was  ob- 
served by  the  ancient  church." — Ibid.  p.  49. 

Beza.  "  Christ  commanded  us  to  be 
baptized,  by  which  word  it  is  certain  im- 
merson  is  signified." — Ut  Supra. 

Vitringa.  "  The  act  of  baptizing  is  the 
immersion  of  believers  in  water.  This  ex- 
presses the  force  of  the  word." — Il>.  p.  47. 

Dr.  Campbell,  (principal  of  the  Marischal 
college,  Aberdeen.)  "  The  word  baptizo 
both  in  sacred  authors,  and  in  classical  sig- 
nifies to  dip,  to  plunge,  to  immerse."—  Four 
Gos.  vol.  ii.  p.  259.     NoteonMaXt.  iii.  11. 

Bossuet,  (bishop  of  Meaux.)  "  To  bap- 
tize signifies  to  plunge,  as  is  granted  by  all 
the  world." — In  Dr.  Stennefs  Remarks  on 
Addington,  p.  50. 

2.  In  perl'ect  consistency  with  the  plain 
and  proper  sense  of  the  word  baptize,  John 
takes  the  inhabitants  of  Jerusalem,  «&c.,  not 
to  the  brook  Cedron,  which  ran  hard  by  the 
city,  but  to  the  distant  large  river  of  Jordan. 

Dr.  Towerson.  "  For  what  need  would 
there  have  been  of  the  Baptists  resorting  to 
great  confluxes  of  water,  or  of  Philip  and 
the  Eunuch's  going  down  into  this,  were  it 
not  that  the  baptism  of  the  one  and  the 
other  was  to  be  performed  by  an  immersion? 
A  very  little  water,  as  we  know  it  doth  with 
us,  sufficing  for  an  effusion  or  sprinkling." 
Of  the  Sacra,  of  Bap.  P.  iii.  p.  56.  Pcedo- 
bap.  Exam.  vol.  i.  p.  209. 

3.  It  is  said  also,  that  they  were  baptized, 
not  at,  but  "in  the  river  of  Jordan." 

Venema.  "  It  is  without  controversy, 
that  baptism,  in  the  primitive  church,  was 
administered  by  immersion  into  water,  and 
not  by  sprinkling,  seeing  John  is  said  to 
have  baptized  in  Jordan,  and  where  there 
was  much  loater.^^ — Hist.  Eccles.  Secul.  i. 
§  138.     Pcfdobap.  E.ram.  vol.  i.  p.  212. 

4.  John  baptized  also  "  in  water,"  as  well 
as  "  in  the  Jordan."  Our  translators  have 
it  ivilh  water,  but  as  the  Greek  preposition 
en,  must  signify  in,  not  wit/t  the  Jordan,  so 
when  expressing  the  same  act,  or  circum- 
stance, it  must  mean  the  same  thing. 

Mr.  Hervey,  when  contending  that  en 
signifies  in,  adds,  I  can  prove  it  to  have 
been  in  peaceable  possession  of  this  signifi- 
cation for  more  than  two  thousand  years. 
"  Every  one  knows,"  he  observes  in  another 
place,  "  that  v-ith  is  not  the  native,  obvious, 
and  literal  meaning ;  rather  a  meaning 
swayed,  influenced,  moulded  by  the  prece- 
ding or  following  word." — Letters  to  Wes- 
ley.  Let.  ii.  and  x. 


SCRIPTURE     GUIDE     TO     BAPTISM. 


193 


In  four  of  the  first  versions  of  the  Bible 
into  Enghsh,  we  find  these  words  rendered 
literally  "  in  water ;"  but  the  expression  not 
suiting  the  prevailing  custom,  it  was  after- 
wards rendered  with  water.  It  is  iiu  in  the 
Vulgale,  Syriac,  Arabic,  and  Ethiopic,  and 
several  modern  versions. —  Vide  PcBclobap. 
Exam.  vol.  i.  p.  103. 

Dr.  Campbell.  "  In  water.  Nothing  can 
be  plainer  than  that,  if  there  be  any  incon- 
gruity, in  the  expression  in  water^  this,  in 
Jordan,  must  be  equally  incongruous." — 
Note  in  lac. 

Lenfant.  "In  the  water;  in  the  Holy 
Ghost.  These  words  do  very  well  express 
the  ceremony  of  Baptism,  which  was  at 
first  performed  by  plunging  the  whole  body 
in  water,  as  also  the  copious  effusion  of  the 
Holy  Ghost,  on  the  day  of  Pentecost." — In 
Pcsdobap.  Exam.  vol.  i.  p.  191. 

My  reader  will  infer,  from  the  foiir  par- 
ticulars above  noticed  in  the  language  of 
the  sacred  historians,  in  what  manner  the 
great  harbinger  of  Christ  administered  this 
ordinance. 


SECTION    II. 

The  Baptism  of  Jesus  Christ  from  the  four 
Evangelists. 

'Our  Lord's  Baptism  we  next  find,  imme- 
diately following  the  account  of  John. 
This  place  attaches  to  it  infinite  interest 
and  weight,  by  the  infinite  dignity  of  the 

f)ersons   baptized.     The  following  is   the 
ullest  account  given  us. 

Matt.  iii.  13.  Then  cometh  Jesus  from 
Galilee  to  Jordan,  unto  John  to  be  baptized 
of  him.  14.  But  John  forbade  him,  say- 
ing, I  have  need  to  be  baptized  of  thee, 
an^d  comest  thou  to  me  ?  15.  And  Jesus 
answering,  said  unto  him,  Suffer  it  to  be  so 
now  :  for  thus  it  becometh  us  to  fulfil  all 
righteousness.  Then  he  suffered  him. — 
Mark  i.  9.  A7id— Jesus— was  baptized  of 
John  in  Jordan.  Matt.  iii.  16.  And  Jesus, 
when  he  was  baptized,  went  up  straight- 
way out  of  the  water.  Mark  i.  10.  And 
coming  up  out  of  the  water,  Luke  iii.  21, 
and  praying,  the  heaven  was  opened.  22. 
And  the  Holy  Ghost  descended  in  a  bodily 
shape  like  a  dove  upon  him,  and  a  voice 
came  trom  heaven,  which  said,  Thou  art 
my  beloved  Son  ;  in  thee  I  am  well  pleased. 
23.  And  Jesus  himself  began  to  be  about 
thirty  years  of  age. 

John  i.  32.  And  John  bare  record  ;  say- 
ing, I  saw  the  Spirit  descending  from  heav- 
en like  a  dove,  and  it  abode  upon  him.  33. 
And  I  knew  him  not ;  but  he  that  sent  me 
to  baptize  with  water,  the  same  said  unto 

Vol.  1.— Y. 


I  me,  Upon  whom  thou  shalt  see  the  Spirit 
descending  and  remaining  on  him,  the  same 
is  he  which  baptizeth  with  the  Holy  Ghost. 
34.  And  I  saw,  and  bare  record  that  this  ia 
the  Son  of  God. 

What,  my  pious  reader,  can  we  say  of 
the  subject  of  baptism  in  this  case  ?  What 
an  honor  is  here  attached  to  this  ordinance  ! 
and  consequently  to  all  that  piously  follow 
the  example  of  the  Redeemer  in  it  ? 

Let  the  man  who  slights  and  contemns 
this  sacred  institution,  calling  it  "a  useless, 
unmeaning  ceremony,  incapable  of  wash- 
ing away  sin,  or  of  effecting  any  good,  and 
consequently  utterly  unnecessary,"  let  him 
read  these  verses,  and  view  the  immaculate 
Son  of  God,  who  had  •'  no  sin"  to  wash 
away,  hastening  from  Galilee  down  to  Jor- 
dan "  to  be  baptized."  Let  him  see  the 
"  Wisdom  of  God"  entering  the  streams, 
and  bowing  beneath  them, 

"  The  emblem  of  his  future  grave." 

This,  we  should  suppose,  would  teach  him 
to  think  and  to  speak  differently  ol'  the  or- 
dinance, and  silence  every  objection  to  the 
practice  of  it.  And  if  a  sight  of  CHRIST 
in  Jordan  had  no  efi'ect,  let  him  hear  and 
see  the  approbation  of  the  FATHER  and 
SPIRIT  testified  on  this  very  occasion,  and 
immediately  upon  his  submission  to  this  or- 
dinance. 

Four  things  you  will  here  notice  in  the 
text. 

1.  The  language  of  Christ  in  answer  to 
John,  thus  explained  by  an  esteemed  com- 
mentator : 

Mr.  Scott.  Thus  it  becometh  us.  "  We 
never  find  that  Jesus  spake  of  himself  in 
the  plural  number,  and  must  therelbre  allow 
he  meant  John  also,  and  all  God''s  servants 
in  a  subordinate  sense.  It  became  Christ, 
as  our  surety,  and  as  our  example,  perfect- 
ly/o  fulfi  all  lighteousness ;  it  becometh 
us  ALL  to  walk  in  God's  commandments  and 
ordinances  without  exception." — Fam.  Bib. 
Notes  on  the  place. 

2.  The  I'ime  chosen  for  fulfilling  the 
promise  of  the  pouring  Ibrth  the  Spirit  upon 
Christ.  This  is  noticed  and  improved  by 
the  pious 

Dr.  Doddridge.  '•  Jesus  had  no  sin  to 
wash  away,  and  yet  he  was  baptized,  and 
God  owned  this  ordinance  so  far  as  to  make 
it  the  season  of  pouring  forth  the  spirit 
upon  him.  And  where  can  we  expect  this 
sacred  effusion,  but  in  conscientious  and 
humble  attendance  upon  divine  appoint- 
ments."— Fam.  Exp.  Imp.  of  the  place. 

3.  The  Reason  why  Christ  would  be  bap- 
tized upon  which  hear  the  celebrated  and 
excellent 

Witsius.  "  Our  Lord  would  be  baptized, 
that  he  might  conciliate  authority   to  the 


194 


SCRIPTURE     GUIDE     TO    BAPTISM. 


baptism  of  John — that  by  his  own  example 
he  might  commend  and  sanctify  our  bap- 
tism— that  men  might  not  be  loath  to  come 
to  the  baptism  of  the  Lord,  seeing  the  Lord 
was  not  backward  to  come  to  the  baptism 
of  a  servant — that  by  his  baptism,  he  might 
represent  the  future  condition  both  of  him- 
self and  his  followers,  first  humble,  then 
glorious  J  now  mean  and  low,  then  glorious 
and  exalted ;  that  represented  by  iramer- 
sion,  this  by  emersion — and,  finally,  to  de- 
clare in  his  voluntary  submission  to  bap- 
tism, that  he  would  not  delay  the  delivering 
up  of  himself  to  be  immersed  by  the  tor- 
rents of  hell,  yet  with  a  certain  faith  and 
hope  of  emerging." — Miscel.  Sac.  T.  II. 
Exer.  XV.  §  Q3.—Pced.  Ex.  Vol.  I.  p.  147. 
4.  The  Circumstance  immediately  fol- 
lowing his  baptism,  namely,  his  COMING 
UP  OUT  OF  THE  V^^ATER,  which  im- 
plies that  he  went  down  into  it;  a  circum- 
stance required  in  no  mode  of  baptism  but 
immersion,  and  hence  we  infer  he  was  bu- 
ried, or  immersed  in  water. 

Dr.  Macknight.  "Jesus  submitted  to  be 
baptized,  that  is,  buried  under  the  water  by 
John,  and  to  be  raised  out  of  it  again,  as 
an  emblem  of  his  future  death  and  resur 
rection." — Translation  of  Epis.  Notes  on 
Rom.  vi.  4. 

Vossius.  "  That  John  the  Baptist  and 
the  apostles  immersed  persons  whom  they 
baptized,  there  is  no  doubt.  For  thus  we 
read,  and  they  were  baptized  IN  Jordan. 
And  Jesus,  when  he  icas  baptized,  went  xm 
straightway  OUT  OF  thewater,i^c."—/n 
Peed.  Ex.  V.  I.  p.  204. 

Bp.  Taylor.  "  The  custom  of  the  ancient 
churches  was  not  sprinkling,  but  immer- 
sion ;  in  pursuance  of  the  sense  of  the 
word  in  the  commandment,  and  the  exam- 
ple of  our  blessed  Saviour." — Ut  Supra, 
n.  199. 

My  reader  cannot  be  at  a  loss  to  know 
whether  our  Lord  was  an  example  of  sprink- 
ling infants,  or  the  immersion  of  believers  ; 
nor  will  he,  I  hope,  need  to  be  reminded 
how  infinitely  interesting  and  binding  any 
duty  becomes  by  his  example.  How  rea- 
sonable is  the  observation  of  Dr.  Ridgeley, 
"  The  example  of  Christ  and  his  apostles 
ought  to  be  a  rule  to  the  churches  in  all 
succeeding  ages."  To  which  every  Chris- 
tian will  add,  with  Mr.  Polhill,  "The 
pattern  of  Christ  and  the  apostles  is  more 
to  me  than  all  the  human  wisdom  in  the 
world." 


SECTION  III. 

ChrisVs  baptizing  by  his  disciples  in  Jitdea. 
Tata  is  the  only  mention  of  our  Lord's 


baptizing  or  of  the  disciples,  during  hia 
personal  presence  with  them,  and  conse- 
quently it  claims  our  very  serious  atten- 
tion. 

John  iii.  22.  After  these  things  came 
Jesus  and  his  disciples  into  the  land  of  Ju- 
dea :  and  there  he  tarried  wiih  tliem  and 
baptized.  26.  And  they  came  unto  John, 
and  said  unto  him,  Rabbi,  he  that  was  witli 
thee  beyond  Jordan,  to  whom  thou  barest 
witness,  behold,  the  same  baptizeth,  and  all 
men  come  to  him.  37.  John  answered  and 
said,  A  man  can  receive  nothing,  except  it 
be  given  him  from  heaven.  30.  He  must 
increase,  but  I  must  decrease. 

Chap.  iv.  1.  When,  therefore,  the  Lord 
knew  how  the  Pharisees  had  heard  that 
Jesus  made  and  baptized  more  disciples 
than  John.  2.  (Though  Jesus  himself  bap- 
tized not,  but  his  disciples.)  3.  He  left 
Judea,  and  again  departed  again  into  Gal- 
ilee. 

The  import  of  this  passage  is  simply 
this :  "  Jesus  went  into  the  land  of  Judea, 
and  baptized ;  many  hearing  of  him,  and 
remembering  what  John  had  preached  con- 
cerning him,  flocked  to  him,  and  soon  it  was 
generally  known  and  said,  "  That  Jesus 
made  and  baptized  more  disciples  than 
John  ;"  upon  which  the  Saviour  departed, 
and  went  into  Galilee." 

The  only  thing  to  be  noticed  here,  and 
it  is  certainly  of  some  importance  as  to  our 
frst  inquiry,  is  this,  that  Christ  made  dis- 
ciples before  he  baptized  them.  He  did 
not  begin  with  baptizing,  but  with  instruct- 
ing. He  frst  taught  them  his  gospel,  and 
they,  believing  and  embracing  his  word, 
became  his  disciples  ;  upon  which,  secondly, 
he  baptized  them.  As  this  is  all  the  evan- 
gelists have  recorded  respecting  Christ's 
baptizing,  through  the  wholeof  his  ministry, 
this  in  consequently  all  in  which  the  prac- 
tice of  Christ  is  given  for  the  guide  of  his 
people.  What  we  are  to  understand  by 
"  disciples,"  or  "  making  disciples,"  is  thus 
described  by 

Dr.  Owen.  "  By  disciples  of  Christ,  I 
intend  them,  and  them  only,  who  profess 
faith  in  his  person  and  doctrine,  and  to  hear 
him,  or  to  be  judged  by  him,  alone  in  all 
things,  &c.  This  is  the  method  of  the  gos- 
pel, that  first  men,  by  the  preaching  of  it, 
be  made  disciples  or  be  brought  unto  faith, 
in  Christ,  and  then  to  be  taught  to  do  and 
observe  whatever  he  commands." — In  Peed. 
Ex.  Vol.  ii.  pp.  287  and  275. 

Our  Lord  however  may  be  heard  for  him- 
self, as  to  what  is  intended  by  his  disciples, 
"  Whosoever  doth  not  bear  his  cross,  and 
come  after  me,  cannot  be  my  disciple." 
Luke  xiv.  27.  Whatever  therefore,  may  be 
said,  in  favor  of  infant  baptism,  it  cannot 


SCRIPTURE    GUIDE    TO    BAPTISM 


195 


be  said,  that  either  the  example  or  practice 
of  Christ  affords  it  any  support. 


SECTION    IV. 

John's  last  baptizing  in  ^non. 

The  next  passage  we  find  on  our  sub- 
ject, is  contained  in  very  few  words.  It 
is  however  a  passage  of  considerableweight 
as  to  our  second  inquiry. 

John  iii.  23.  And  John  also  was  baptiz- 
ing in  ^non,  near  to  Salim,  because  there 
was  much  water  there  ;  and  they  came,  and 
were  baptized. 

Independent  of  the  sense  of  the  word 
baptize,  the  reason  assigned  for  John's 
choice  of  JEnon,  would  evidently  indicate 
in  what  manner  he  administered  this  ordi- 
nance. Rivers,  or  places  of  much  water," 
are  never  now  resorted  to  by  our  friends  for 
the  purpose  of  sprinkling:  and  if  they 
should  be,  it  would  never  be  assigned  as  a 
reason,  '■  because  there  was  much  water 
there."  As  much  water  in  that  case  would 
be  utterly  unnecessary,  it  would  be  no  rea- 
son, and  hence  is  never  sought.  But  let 
the  baptizing  in  this  verse  be  translated, 
and  all  is  plain  and  clear.  "  John  was  im- 
mersing the  penitent  Jews  in  ^Enon.  be- 
cause there  was  much  water  there." 

Calvin.  From  these  words,  John  iii.  23, 
it  may  be  inferred,  that  baptism  was  admin- 
istered by  John  and  Christ  by  plunging  the 
whole  body  under  water."  In  Loc.  Peed. 
E.r.  V.  I.  i).  194. 

My  reader,  however,  will  be  aware,  thai 
polla  udata  in  this  verse  signifies  literally 
many  waters  ;  and  that  some  have  contend- 
ed in  favor  of  sprinkling,  that  it  refers  to 
many  small  rivulets,  or  shallow  streams,  in 
that  place.  This  interpretation  destroys 
itself;  for  one  shallow  stream  would  sup- 
ply water  enough,  to  sprinkle  all  the  people 
of  ^non,  and  ISilam  too ;  and  a  great 
number  of  shallow  streams  not  being  re- 
quired, John  would  never  choose  jEnon  on 
the  very  account  of  what  was  totally  unne- 
cessary. 

If  scripture  be  the  best  interpreter  of 
scripture,  which  is  universally  allowed,  my 
reader  would  do  well  to  observe,  that  the 
same  expression,  "  many  waters,"  is  used 
for  the  Euphrates,  Jer.  li.  13.  Septaug., 
but  the  Euphrates  is  expressly  styled  •'  The 
great  river  Euphrates,"  Gen.  xv,  18.  Deut. 
i.  7,  &c.,  and  hence  the  inference  would  be 
natural,  that  he  that  before  chose  the  great 
river  of  Jordan  to  baptize  in,  would  now 
choose  jEnon,  not  on  account  of  its  shal- 


low streams,  but  of  its  affording  the  like  fa- 
cility with  Jordan.  Whether  the  voice 
which  is  compared  to  "  great  thunder,"  and 
"  the  voice  of  many  waters,"  Rev.  xiv.  2, 
can  resemble  most  the  fall  of  many 
small  rivulets,  or  of  a  vast  river,  cannot  be 
difficult  to  determine.  Let  us  listen  a  mo- 
ment to  two  of  the  most  learned  commen- 
tators on  this  verse,  and,  requesting  the 
reader  to  remember  it  during  our  future  in- 
quiries, we  will  proceed. 

Dr.  Doddridge.  "  John  was  also  at  the 
same  time  baptizing  at  ^non  ;  and  he  par- 
ticularly chose  that  place  because  there 
was  a  great  quantity  of  water  there,  which 
made  it  very  convenient  for  his  purpose. 
Nothing,  surely,  can  be  more  evident  than 
that  polla  udata,  many  waters  signifies  a 
large  quantity  of  water,  it  being  sometimes 
used  for  the  Euphrates.  Jer.  ii.  13.  Sep- 
taug., The  voice  of  many  waters  does  plain- 
ly signify  the  roaring  of  a  high  sea." — Fam., 
Expo.  Para,  and  Note  in  loc. 

Dr.  Whitby.  Opi  polla  udata  en  ekei; 
Because  there  was  much  water  there,  in 
which  their  whole  bodies  might  be  dip- 
ped :  for  in  this  manner  otily  was  the  Jewish 
baptism  performed,  by  a  descent  into  the 
water,  Acts  viii.  38,  and  an  ascent  out  of 
it,  ver.  39,  and  a  burial  in  it.  Rora.  vi.  3, 
4.  Col.  ii.  12.'''— Annot.  in  loc.        ^ 

General  account  of  John's  success. 

The  above  being  the  last  mention  of  John's 
baptizing,  it  seems  proper  to  close  it  with 
the  short  account  given  in  Luke,  of  the 
general  reception  this  greatest  of  prophets 
and  his  baptism  met  with  from  different 
characters.  Some  heard  him,  believed 
him,  and  were  baptized  by  him  ;  and  ador- 
ed the  goodness  and  mercy  of  God  in  send- 
ing him.  But  others,  though  of  greater 
religious  repute,  rejected  him  and  his  bap- 
tism, and  thereby  rejected  the  gracious 
counsel  of  God,  against  their  own  spiritual 
interest.  Our  Lord,  on  this  occasion,  had 
spoken  in  the  highest  terms  of  his  zealous 
harbinger,  whose  labors  were  now  at  an 
end,  and  it  is  immediately  added, 

Luke  vii.  29.  And  all  the  people  that 
heard  him,  and  the  publicans,  justified  God, 
being  baptized  with  the  baptism  of  John. 
30.  But  the  Pharisees  and  lawyers  reject- 
ed the  counsel  of  God  against  themselves, 
being  not  baptized  of  him.  35.  But  wis- 
dom is  justified  of  all  her  children. 

Burkitt.  "  Others  rejected  the  counsel 
of  God, — i.  e.  the  revealed  will  of  God,  re- 
fusing to  be  baptized  of  him.  This  reject- 
ing the  counsel  of  God,  we  are  guilty  of, 
when  we  are  ashamed,  in  times  of  perse- 


196 


SCRIPTURE     GUIDE     TO    BAPTISM. 


cution  to  profess  him— when  we  submit  not 
ourselves  to  the  reasonable  laws  and  com- 
mands of  Christ."— /u  loc 


SECTION     V. 

Chiist  represents  his  sufferings  under  the 
figure  of  a  Baptism,  in  Mark  x.  35  to  40, 
and 

Matt.  XX.  22.  But  Jesus  answered  and 
said,  ye  know  not  what  ye  ask.  Are  ye 
able  to  drink  of  the  cup  that  I  shall  drink 
of,  and  to  be  baptized  with  the  baptism  that 
I  am  baptized  with  ?  They  say  unto  him, 
We  are  able.  23.  And  he  said  unto  them. 
Ye  shall  drink  indeed  of  my  cup.  and  be 
baptized  with  the  baptism  that  I  am  baptiz- 
ed with  :  but  to  sit  on  my  right  hand  and 
on  my  left,  is  not  mine  to  give,  but  it  shall 
be  given  to  them,  for  whom  it  is  prepared 
of  my  Father. 

Luke  xii.  50.  But  I  have  a  baptism  to 
be  baptized  with ;  and  how  am  I  straiten- 
ed till  it  be  accomplished  ! 

As  baptism  is  here  taken  metaphorically, 
nothing  decisive,  in  reference  to  the  ordi- 
nance ^elf,  can  be  grounded  upon  it.  Our 
Lord  in  describing  the  greatness  of  his  suf- 
ferings, he  calls  it  a  baptism.  The  only 
question  in  reference  to  our  present  inqui- 
ries is  this,  Does  sprinkling  a  little  water 
on  the  face,  or  being  totally  immersed  in  it, 
best  set  forth  the  severity  of  Christ's  suf- 
ferings ?  The  following  extracts  will  prob- 
ably contain  my  readers  opinion. 

Dr.  Doddridge  thus  paraphrases  the  pla- 
ces :  "  Are  you  able  to  drink  of  the  bitter 
cup  of  which  I  am  now  about  to  drink  so 
deep,  and  to  be  baptized  with  the  baptism, 
and  plunged  into  that  sea  of  sufferings 
with  which  I  am  shortly  to  be  baptized,  and 
as  it  were,  overwhelmed,  for  a  time !" — 
Paraphrase  on  Matt.  xx.  22. 

''  I  have  indeed  a  most  dreadful  baptism 
to  he  baptized  with ;  and  know  that  I  shall 
be  shortly  bathed,  as  it  were  in  blood, 
n.n([  plunged  in  the  most  overwhelming  dis- 
tress."— Paraphrase  on  Luke  xii.  50. 

Witsius.  '•  Immersion  into  the  water  is 
to  be  considered  by  us  as  exhibiting  that 
dreadful  abyss  of  divine  justice,  in  which 
Christ  lor  our  sins,  was  for  a  time,  as  it 
were,  absorbed  ;  as  in  David,  his  type,  he 
complains,  Psalm  Ixix.  2,  /  am  come  into 
deep  waters,  where  the  floods  overflow  me?^ 
—(Eron.  of  the  Cm:  L.  iv.  C.  xvi.  §  26. 

Mr.  Hervey,  the  pious  author  of  Theron 
and  Aspasio.  expresses  himself,  on  this  sub- 
ject, with  great  energy.  "  He  longed,  (be- 
pificent,  blessed  BEING !)  he  longed  for 


the  fatal  hour.  He  severely  rebuked  one 
of  his  disciples  who  would  have  dissuaded 
him  from  going  as  a  volunteer  to  the  cross. 
He  was  even  straitened,  under  a  kind  of 
holy  uneasiness  lill  the  dreadful  work  was 
accomplished  ;  till  he  was  baptized  with 
the  baptism  of  his  sufferings,  bathed  in 
blood,  and  plunged  in  death."— 7%eron  and 
Aspasio,  vol.  ii.  p.  150. 


SECTION    VI. 

The  Commission  which  our  Lord  gave  his 
Apostles  about  the  time  of  his  ascension 
into  Heaven,  containing  the  Institution 
of  Christian  Baptism. 

Baptism,  it  is  evident,  was  instituted  long 
before  the  following  commission  was  deliv- 
ered to  the  apostles.  It  was  instituted  by 
God,  and  enjoined  on  John,  the  forerunner 
of  Christ,  as  a  part  of  the  work  to  which 
he  was  especially  called.  Hence,  when 
speaking  of  the  Father,  he  describes  him 
by  this  very  circumstance,  "  He  that  sent 
me  to  baptize  with  water."  John  i.  33. 
Our  Saviour  also  had  directed  his  disciples 
to  baptize  such  persons  as  should  receive 
his  word,  when  he  commenced  his  minis- 
try ;  see  §  III. :  but  he  delayed  the  full  and 
formal  institution  of  Christian  baptism,  till 
he  was  risen  from  the  dead,  when  he  unit- 
ed it  with  his  last  most  solemn  charge,  giv- 
en by  Matthew  and  Mark,  in  the  following 
verses : 

Matt,  xxviii.  16.  Then  the  eleven  disci- 
ples went  away  into  Galilee,  into  a  moun- 
tain where  Jesus  had  appointed  them.  18. 
And  Jesus  came  and  spake  unto  them,  say- 
ing, All  power  is  given  unto  me  in  heaven 
and  in  earth.  19.  Go  ye  therefore,  and 
teach  all  nations,  baptizing  them  in  the 
name  of  the  Father,  and  of  the  Son,  and 
of,  the  Holy  Ghost;  20.  Teaching  them 
to  observe  all  things  whatsoever  I  have 
commanded  you :  and,  lo,  1  am  with  you 
always,  even  unto  the  end  of  the  world. 

Mark  xvi.  15.  And  he  said  unto  them, 
Go  ye  into  all  the  world,  and  preach  the 
gospel  to  every  creature.  16.  He  that  be- 
lieveth.  and  is  baptized,  shall  be  saved  ; 
but  he  that  believeth  not,  shall  be  damned. 
19.  So  then,  after  the  Lord  had  spoken  un- 
to them,  he  was  received  up  into  heaven, 
and  sat  on  the  right  hand  of  God. 

How  solemn  and  interesting  was  this  oc- 
casion !  The  Redeemer  had  undergone 
tlie  baptism  of  his  sufferings,  last  described, 
he  had  been  bathed  in  blood  in  the  garden ; 
he  had  sunk  into  death  on  the  cross,  under 


SCRIPTURE     GUIDE     TO    BAPTISM. 


197 


floods  of  wrath  due  to  mankind  !  But  {the  best  contrived  systems  among  men,  and 
now  he  is  arisen  triumphant,  and  is  about  I  frequently  need  explanations,  amendments 
to  ascend  to  his  glory.  |  and  corrections.     It  is  most  dangerous  and 

He  iiad  appointed  his  disciples  to  meet  I  presumptuous  to  add  any  ceremony,  or  to 
him  on  a  mountain  of  Galilee,  where  he ! join  any  service,  on  any  pretence,  unto 
was  to  give  them  the  important  charge! Heaven's  appointment." — Gospel  Worship, 
contained  in  the  verses  above.  The  sol- 'vol.  i.  p.  325.  Peed.  Ex.  vol.  i.  p.  29. 
emn  hour  is  come  ;  we  may  be  assured  the!  It  has  been  replied,  that  "  our  Lord  re- 
disciples  are  eager  to  catch  every  word  quired  all  nations  to  be  baptized:  'Go 
from  their  ascending  Lord,  and  that  he  teach  all  nations,  baptizing  them,' &c.,  and 
would  give  them  his  directions  in  the  plain- 1 hence,  as  infant  children  make  a  part  of  all 
est  language  possible.  (nations,  he  has  here  commanded  their  bap- 

He  begins  by  encouraging  their  sorrow- 'tism."  In  reply,  let  me  ask,  whom  could 
ful  minds  with  a  view  of  his  supreme  povv-jour  Saviour  intend,  when  in  the  first  words 
er  in  heaven  and  earth  ;  in  heaven,  to  give  i  he  said  "  Go  teach  all  nations  ?"  My  read- 
them  the  Holy  Spirit;  to  employ  the  an-jer  will  certainly  answer,  "Doubtless  such 
gels  in  their  behalf ;  and  finally,  to  bestow  in  all  nations  as  are  capable  of  being 
the  kingdon  of  heaven  upon  them.  So  he. taught ;  not  infant  children,  for  certain,  ov 
had  all  power  in  earth,  to  gather  his  church  any  naturally  incapable  of  understanding 


out  of  all  nations  ;  to  subdue  or  restrain  his 
enemies  ;  and  to  reign  over  and  dwell  with 
his  people  as  Lord  and  King  in  Zion. 

Hence  the  Saviour  gives  them  the  com- 
mission ibr  preaching  and  baptizing,  which 
you,  my  reader,  cannot  too  attentively  con- 
sider.    If  you  conceive  there  is  any  obscu- 


what  they  hear."  If  this  be  true,  which 
none  will  deny,  our  Lord  must  intend  the 
same  persons,  when  he  immediately  added 
these  two  words,  "  bapiizing  i/ie??i;"  and 
as  teaching  is  set  before  baptizing,  the 
passage  plainly  directs  that  persons  should 
first  be  instructed  in  the  truths  and  doc- 


rity  in  the  one  evangelist,  the  other  willjtrines  of  the  gospel,  and  in  case  of  their 
explain  him,  and  this  explanation  you  will, [receiving  the  glad  tidings,  they  should  sec- 
no  doubt,  esteem  preferable  to  ten  thousand  !onf%  be  baptized.  This  perfectly  accords 
criticisms.  By  uniting  the  words  of  both,  j with  the  language  of  the  other  evangelist, 
they  may  be  thus  disposed,  '■  Go  ye,  there- 1 "  He  that  believeth,  and  is  baptized,  shall 
fore,  into  all  the  world;  teach  all  nations, : be  saved." 


and  preach  the  gospel  to  every  creature  ; 
him  that  beheveth,  baptize  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Ho- 
ly Ghost,  and  he  shall  be  saved  ;  but  he 
that  believeth  not  shall  be  damned." 


It  has  also  been  objected  that  the  Greek 
verb,  rendered  teach,  is  literally  disciple, 
''  Go  disciple  me  all  nations,"  Avhich  is 
done  by  baptizing  "  them."  That  the  Avord 
ignifies  to  make  disciples,  is  not  denied, 


Our  grr;.t  LfLTisIator,  who  only  has  right  but  that  this  is  done  by  baptism,  is  contrary 
to  enact  laws  for  his  church,  to  whom  we  to  fact.  Simon  Magus  was  baptized  by 
must  submit,  and  who  will  have  nothing  Philip ;  yet  he  remained  in  the  gall  of  bit- 
taken  away  from,  or  added  to  his  word,  terness,  and  in  the  bond  of  iniquity.  Acts 
Rev.  xxii.  18,  19.,  has  here  described  to  his  viii.  13,  23.  And  are  there  not,  in  our  days, 
apostles  the  person  to  whom  they  are  to  j  any  baptized  injidels ;  who,  so  far  from 
administer  this  his  ordinance,  namely,  the  I  being  disciples  of  Christ,  are  his  open 
believer,  the  person  who  shall  cordially  be- 'avowed  enemies?  Yet  the  Avords  be  ren- 
lieve  the  gospel  which  they  shall  preach ;  dered,  "  Go,  disciple  me  all  nations;"  but 
and  if  he  has  given  no  direction  to  admit  let  the  Divine  speaker  himself  explain  what 
any  other  to  this  ordinance,  who  will  dare  he  means  by  his  disciple,  and  the  question 
to  speak  where  he  is  silent ?  or  even  allow  is  settled.  "If  ye  continue  in  my  word, 
himself  to  think  that  the  Lord  has  not  ex-,  then  are  ye  my  disciples  indeed."  John  viii. 
pressed  his  own  will  sufficiently  clear,  or' 31.  "Whosoever  doth  not  bear  his  cross, 
sutticiently  extensive  ?     Let  us  hear  and  come  after  me,  cannot  be  my  disciple." 

Mr.  Archibald  Hall,  a  Psedobaptist,  speak-  Luke  xvi.  27. 


ing  of  this  subject :  "  How  grand  and  aw- 
ful is  that  weighty  preface  to  the  institution 
ofChristian  baptism  !     Matt,  xxviii.  18,  19. 


Poolen's  Continuators  ;  "  Go  ye,  there- 
fore, and  teach  all  nations.  The  Greek  is, 
make  disciples  all  nations,  but  that  must  be 


Who  is  (hat  daring  insolent  worm,  that  will; first  by  preaching,  and  instructing  them, 
presume  to  dispute  ihe  authority,  or  change  and  Mark  expounds  it,  'Go  ye  into  all  the 
the  ordinances  of  HIM  who  is  given  to  be  world,  and  preach  the  gospel  to  every  crea- 
Head  over  all  things  to  the  church?  The[ture:'  that  is,  to  every  reasonable  creature 
solemnity  of  this  ordinance  is  complete;  and  j  capable  of  hearing  and  receiving  it." — An- 
all  the  jjurposes  of  its  institution  are  secured  j?io^.  in  loc. 

by  the  authority  and  blessing  ol"  Christ. |  Mr.  Baxter  has  a  very  forcible  passage 
His  laws  are  not  subject  to  any  of  those | on  the  same  place.  "Go  disciple  me  all 
imperfections  which  are  the  attendants  of  I  nations,  baptizing  them.     As  for  those  that 


198 


SCRIPTURE    GUIDE     TO    BAPTISM, 


are  discipled  by  baptizing,  and  not  before 
baptizing,  they  speak  not  flae  sense  of  tlie 
text ;  nor  tliat  which  is  true  or  rational : 
else  why  should  one  be  baptized  more  than 
another  ?  This  is  not  like  some  occasional 
historical  mention  of  haptism  ;  but  it  is  the 
very  commission  of  Christ  to  his  apostles, 
for  preaching  and  baptizing  ;  and  purpose- 
ly expresseth  their  several  works  in  their 
several  places  and  order.  Their  first  task 
is,  by  teaching,  to  make  disciples,  which 
are  by  Mark  called  believers.  The  second 
work  is,  to  baptize  them,  whereto  is  annex 
ed  the  promise  of  their  salvation.  The 
third  work  is,  to  teach  them  all  other  things 
which  are  afterwards  to  be  learned  in  the 
school  of  Christ.  [Observe  what  follows.] 
To  contemn  this  order,  is  to  renounce  all 
rules  of  order ;  for  where  can  we  expect 
to  find  it,  if  not  here?  I  profess,  my  con- 
science is  fully  satisfied  from  this  text,  that 
it  is  one  kind  of  faith,  even  saving,  that 
MUST  GO  BEFORE  BAPTISM  ;  and 
the  profession  whereof,  the  minister  must 
exY>Gct-Disput.  of  Bight  to  Sac.  pp.  91, 149, 
150.  Pad.  Ex.  vol.  ii.  p.  270. 

It  would  be  endless  to  cite  authors  in  con- 
firmation of  the  plain  interpretation  given 
above  of  the  scriptures  before  us.  We  can 
only  add  the  following  : 

St.  Jerome,  (the  most  learned  of  all  the 
Latin  fathers.)  "  They  first  teach  all  na- 
tions ;  then  when  they  are  taught,  they 
baptize  them  with  water ;  for  it  cannot  be 
that  the  body  should  receive  the  sacrament 
of  baptism,  unless  the  soul  has  before  re- 
ceived the  true  faith." — In  Dr.  Gale  on 
Wall.  p.  319. 

Calvin.  "  Because  Christ  requires  teach- 
ing before  baptizing,  and  will  have  believ- 
ers only  admitted  to  baptism  :  baptism  does 
not  seem  to  be  rightly  administered,  except 
fl^ith  precede." — In  Harm.  Eran.  Comment, 
ad  loc.     Peed.  Ex.  vol.  ii.  p.  272. 

Saurin.  "  In  the  primitive  church  in- 
struction preceded  baptism  :  agreeably  to 
the  order  of  Jesus  Christ,  '  Go  teach  all  na- 
tions, baptizing  them,'  &c." — Serm.  Tom. 
1.  p.  301. 

We  have  now  read  and  examined,  as  far 
as  our  limits  would  admit,  all  the  passages 
of  ihe  four  gospels,  that  relate  to  our  inqui- 
ries. We  have  found  the  e.vample,  the 
practice  and  the  command  of  Christ,  on 
thi.s  subject;  but  the  baptism  of  none  but 
believers  has  yet  met  with  countenance 
from  His  authority.  We  have  next  to  ex 
amine  the  Acts  of  the  Apostles,  for  the  obe- 
dience of  the  disciples  to  the  command  of 
their  Lord,  and  if  we  have  in  any  way  mis- 
taken his  will,  their  obedience  to  it  will 
most  certainly  correct  our  errors  ;  and  if 
we  have  understood  his  word  their  practice 
on  the  contrary,  will  confirm  our  opinion. 


THE  ACTS  OF  THE  APOSTLES. 

"  The  Penman  of  this  Scripture,"  the 
assembly  of  divines  in  their  argument  to  it, 
assure  us,  "was  Luke  the  evangeHst,  (as 
appears  from  the  words  of  it)  for  the  most 
part  an  eye-witness  to  the  things  he  records, 
being  constantly  a  fellow  laborer  with  Paul. 
His  purpose"  they  add,  "in  writing  this 
narrative  was,  as  he  intimates  in  his  first 
preface,  that  the  church  might  have  the 
certain  knowledge  of  Christ,  his  gospel,  and 
kingdom  :  that  our  faith  might  not  be  built 
on  uncertain  reports  of  pretenders  to  truth." 
Hence,  admitting  the  writer  to  be  a  faithful 
and  pious  historian,  and  writing  purposely 
for  the  direction  of  the  people  of  God  ever 
after,  and,  above  all,  under  the  influence 
of  the  Spirit  of  God,  we  may  safely  rely, 
not  only  on  the  accuracy  of  the  acounts, 
but  on  the  fulness  and  sufficiency  of  the 
information  to  answer  his  professed  pur- 
pose. 

We  have  here  recorded  nine  instances 
of  the  administration  of  baptism.  If 
therefore,  as  above  stated,  vve  have  mis- 
understood the  Saviour's  commission,  the 
apostles  certainly  did  not :  and  hence,  by 
their  obedience  to  it,  we  shall  find  an  infal- 
lible interpretation  of  his  will.  The  first 
instance  is, 


SECTION    VII 

TJie  baptism  at  the  Feast  of  Penticost. 

On  this  memorable  occasion,  which  was 
but  ten  days  from  the  ascension,  when  the 
apostles  and  disciples  were  together  at  Je- 
rusalem, it  pleased  God  to  accomplish  the 
promise  of  pouring  forth  upon  them  the  ex- 
traordinary gifts  of  the  Holy  Ghost.  By 
this  divine  and  miraculous  power  they  ail 
were  enabled  to  speak  in  different  languag- 
es to  the  multitude,  then  assembled  at  Je- 
rusalem from  difi'erent  nations ;  so  that 
every  one  heard  in  his  own  tongue,  the 
wonderful  works  of  God.  Some  having 
spoken  dishonorably  of  the  disciples,  Peter 
stands  forth  in  the  midst  to  defend  them  ; 
after  Avhich  he  delivers  to  ihe  multitude  a 
long  and  impressive  discourse,  in  which  he 
charged  the  Jews  with  having  crucified  the 
Lord  of  glory  ;  but  that  God  had  raised 
him  Irom  the  dead,  and  exalted  him  to  his 
right  hand,  as  the  only  Lord  and  Christ. 
Upon  this  follow  the  verses  relating  to  tho 
ordinance,  and  descriptive  of  the  subjects 
of  it. 

Acts  ii.  37.    Now  when  they  heard  this 


SCRIPTURE    GUIDE    TO    BAPTISM. 


199 


they  were  pricked  in  their  hearts,  and  said 
unto  Peter,  and  to  the  rest  of  the  apostles, 
Men  and  brethren,  what  shall  we  do  ?  38. 
Then  Peter  said  unto  them,  Repent,  and 
be  baptized  every  one  of  you  in  the  name 
of  Jesus  Christ,  for  the  remission  of  sins  ; 
and  ye  shall  receive  the  gift  of  the  Holy 
Ghost:  39.  For  the  promise  is  unto  you, 
and  to  your  children,  and  to  all  that  are 
afar  off,  even  as  many  as  the  Lord  our  God 
shall  call. 

41.  Then  they  that  gladly  received  his 
word,  were  baptized  :  and  the  same  day 
there  were  added  unto  them  about  three 
thousand  souls.  42.  And  they  continued 
steadfastly  in  the  apostles  doctrine  and  fel- 
fowship,  and  in  breaking  of  bread,  and  in 
prayers  ;  47.  Praising  God,  and  having 
favor  with  all  the  people.  And  the  Lord 
added  to  the  church  daily  such  as  should 
be  saved. 


Here  we  must  observe  how  the  apostle 
Peter  obeys  his  Lord's  direction  in  the  com- 
mission. He  begins  by  preaching^  and 
never  mentions  a  word  of  baptism  till  he 
found  some  of  his  hearers  answering  the 
character  '•  he  that  believeih."  Hence  they 
are  thus  described  :  1.  They  are  pricked 
m  their  heart,  and  cried.  What  shall  we  do  ? 
2,  They  are  exhorted  to  a  deeper  repent- 
ance. 3.  They  gladly  received  the  tcord, 
and  thereon  were  baptized,  and  added  to 
the  church.  4.  They  afterward  continued 
steadfast  in  the  gospel  they  heard,  and  in 
the  practice  of  the  duties  of  it,  praising  God, 
and  beloved  of  the  people.  Whether  any 
part  of  this  description  will  apply  to  infants, 
we  mustleave  the  reader  to  judge.  Nothing 
can  be  plainer  than  the  description  given 
by  the  pen  of  inspiration.      • 

The  39th  verse,  in  the  above  passage, 
"  The  promise  is  to  you,  and  to  your  chil- 
dren," is  commonly  urged  in  favor  of  in- 
fant baptism  ;  as  if  the  apostle  alluded  to 
some  promise,  on  the  ground  of  which,  in- 
fant children  were  deemed  proper  sub- 
jects of  Christian  baptism.  To  answer 
which,  let  the  three  following  things  be  con- 
sidered ! 

I.  The  promise  to  which  the  apostle  al- 
ludes, has  no  relation  to  infant  children,  it 
being  the  promise  of  the  gift  of  the  Holy 
Ghost,  of  which  infants  are  incapable.  The 
people,  observe,  were  astonished  at  the  ef- 
fects and  gifts  of  the  Holy  Ghost,  which 
they  saw  and  heard.  The  apostle  assures 
them,  ver.  16 — 18,  it  was  the  fulfilment  of 
the  prophecy  of  Joel,  which  ])rophecy  is 
thus  expressed,  chap.  ii.  28,  "  I  will  pour 
out  my  spirit  upon  all  flesh  ;  and  your  sons 
and  your  daughters  shall  prophecy,  your 
old  men  shall  dream  dreams,  and  your 
young  men  shall  see  visions."  The  apos- 
tle, after  having  proceeded  in  his  discourse, 


observing  his  hearers  still  amazed  at  the 
gifts  of  the  Spirit,  in  order  to  turn  their 
amazement  into  joy,  refers  them  a  second 
time,  to  this  promise,  ver.  38,  39,  "  Repent, 
&c.,  and  you  [yourselves]  shall  recieve  the 
gift  of  the  Holy  Ghost,  FOR  [by  this  I  as- 
sure you  of  it]  the  promise  is  to  you  and 
to  your  children."  Now,  as  the  gift  of  the 
Spirit  is  the  promise,  and  as  infant  children 
are  incapable  of  receiving  it,  infant  chil- 
dren, in  that  age,  cannot  be  intended. 
What  the  apostle  meant  by  children  in  the 
promise,  the  promise  itself  will  ini'allibly 
explain.  "  Your  sons  and  your  daughters 
shall  prophecy ;  your  young  men  shall  see 
visions  ;"  which  cannot  in  any  sense  be  ap- 
plicable to  infants. 

Dr.  Whitby.  "  These  words  will  not 
prove  a  right  of  infants  to  receive  baptism, 
the  promise  here  being  that  only  of  the 
Holy  Ghost,  mentioned  verses  16,  17,  18, 
and  so  relating  only  to  the  times  of  the 
miraculous  effusion  of  the  Holy  Ghost, 
and  to  those  persons,  who,  by  their  age, 
were  capable  of  these  extraordinary  gifts." 
Annot.  in  loc. 

Dr.  Doddridge.  "  The  promise  is  to  you 
and  to  your  children.  Considering  that 
the  gift  of  the  Spirit  had  been  mentioned 
just  before,  it  seems  most  natural  to  inter- 
pret this  as  a  reference  to  that  passage  in 
Joel,  which  has  been  so  largely  recited 
above,  ver.  17,  &c.,  where  God  promises 
the  effusion  of  the  Spirit  '  on  their  sons  and 
their  daughters.' " — Fam.  Expos.  Note  on 
the  place. 

2.  The  word  in  the  original,  tendered 
children,  signifies  posterity. 

Dr.  Hammond.  "  If  any  have  made  use 
of  that  very  unconcludent  argument.  Acts 
ii.  39,  in  support  of  infant  baptism,  I  have 
nothing  to  say  in  defence  of  them.  The 
word  children  there,  is  really  the  posterity 
of  the  Jews,  and  not  peculiarly  their  in- 
fant children." —  Works,  vol.  i.  p.  490. 

Limborch,  (a  learned  divine  of  Amster- 
dam.) "By  the  original  word,  rendered 
children,  the  apostle  understands,  not  in- 
fants, but  posterity  ;  in  which  signification 
the  word  occurs  in  many  places  in  the 
New  Testament !  see  among  others,  John 
viii.  39.     'If  ye  were  Abraham's  children. 


ye  would  do  the  works  of  Abraham.' — 
Whence  it  appears  that  the  argument  which 
is  very  commonly  taken  from  this  passage, 
for  the  baptism  of  infants,  is  of  no  force, 
and  good  for  nothing." — Comment,  in  loc. 
Pd'd.  Ex.  vol  ii.  p.  352. 

3.  The  words  of  the  apostle  immediately 
following  explain  his  own  meaning  in  the 
most  decisive  terms :  "  The  promise  is  to 
you,  and  to  your  children,  and  to  all  that 
are  afar  off,  even  to  as  many  as  the  Lord 
our  God  shall  call,"  to  as  many  of  you  and 
your  children,  and  the  Gentiles  afar  olf,  as 


200 


SCRIPTURE     GUIDE     TO     BAPTISM. 


God  should  call  by  his  word  and  Spirit,  to 
this  great  privilege  through  his  Son. 

Matthew  Henry.  "  To  this  general,  the 
following  limitation  must  refer,  even  as  ma- 
ny of  them,  as  many  particular  persons  in 
each  nation,  '  as  tlie  Lord  oar  God  shall 
call  effectually  into  the  fellowship  of  Jesus 
Christ.'  " — Expos,  on  the  place. 

From  the  whole  it  appears  most  evident, 
that  none  were  encouraged  to  hope  for 
Christian  baptism,  but  such  as  were  called 
effectually  by  grace,  and  none  were  baptiz- 
ed but  such  as,  '  gladly  received  the  word.' 
So  far,  and  no  farther,  the  word  of  God  is 
our  guide. 


SECTION    VIII. 

Philip  baptizing  at  Samaria. 

This  Philip,  it  seems,  was  a  deacon  of 

the  church  at  Jerusalem,  chosen  to  that  of- 
fice with  Stephen,  chap.  vi.  5.  Those  two 
deacons  at  length,  were  raised  to  a  more 
important  work.  Stephen  had  not  entered 
the  ministry  long,  before  he  was  called 
upon  to  suffer  martyrdom,  in  the  cause  of 
his  Lord.  Philip's  labors  and  success  are 
thus  described : 

Acts  viii.  5.  Then  Philip  went  down  to 
the  city  of  Samaria,  and  preached  Christ 
unto  them.  6.  And  the  people  with  one 
accord  gave  heed  unto  those  things  which 
Philip  spake,  hearing  and  seeing  the  mira- 
cles which  he  did.  8.  And  there  was  great 
joy  in  that  city. 

12,  But  when  they  believed  Philip  preach- 
ing the  things  concerning  the  kingdom  of 
God,  and  the  name  of  Jesus  Christ,  they 
were  baptized,  both  men  and  women.  13. 
Then  Simon  himself  believed  also:  and 
when  he  was  baptized,  he  continued  with 
Philip,  and  wondered,  beholding  the  mira- 
cles and  signs  which  were  done. 

In  this  instance,  as  well  as  the  former, 
the  commission  is  hterally  fulfilled.  Philip 
began  his  work  by  preaching  Christ  to 
them,  which  when  they  heard  and  saw  the 
miracles,  they  were  filled  with  joy.  Not  a 
word  about  baptizing  till  some  of  the  peo- 
ple believed  the  things  concerning  Jesus 
Christ ;  then  they  were  baptized,  both  men 
and  women. 

Is  it  not  highly  probable,  that  some  of 
these  baptized  men  and  women  and  chil- 
dren. And  is  it  not  still  more  probable, 
that  if  Clirist  designed,  and  the  apostles 

f)ractise(t,  the  baptism  of  the  children  of  be- 
ievers,  Philip  would  have  required  those 
believing  Samaritans  to  have  brouglit  their 
children  to  the  ordinance  ?     And  il"  baptism 


was  administered  to  men,  women  and  chil- 
dren how  unaccountably  strange  is  it,  that 
the  Sacred  Historian,  writing  for  the  direc- 
tion of  after  churches,  and  under  Divine  in- 
fluence, should  record  two  descriptions,  and 
leave  out  the  third?  It  is  impossible  that 
such  a  defect  should  be  in  such  a  book  :  and 
hence  we  infer  that  the  only  subject  of  bap- 
tism were,  as  described.  Believers,  both  men 
and  women :  For,  as 

Mr.  T.  Boston  justly  observes,  "The  Sa- 
craments are  not  converting  but  confirming 
ordinances.  They  are  appointed  for  the 
use  and  benefit  of  God's  children,  not  of 
others  :  they  are  given  to  believers  as  be- 
lievers ;  so  that  none  others  are  capable  of 
the  same  before  the  Lord." —  Works,  p.  384. 
Nothing  need  be  added  farther  on  this 
place. 


SECTION    IX. 

The  Baptism  of  the  Ethiopian  Eunuch. 

The  eunuch  described  in  this  chapter, 
was  a  person  of  high  importance  in  the 
kingdom  of  Ethiopia,  but  a  proselyte  to  the 
Jewish  religion.  He  is  now  returning  from 
Jerusalem,  whither  he  had  gone  to  worship 
at  one  of  the  public  festivals,  when  Philip 
is  directed  to  meet  him  in  his  way,  and  to 
teach  him  what,  with  so  much  success,  he 
had  taught  the  Samaritans.  He  ibund  the 
eunuch  sitting  in  his  chariot,  reading  the 
prophet  Isaiah,  chap,  liii.  7,  8.  He  was  led 
as  a  sheep  to  the  slaughter,  <^c.  Philip 
having  asked  him  if  he  understood  the 
prophet,  the  «unuch  acknowledged  his  in- 
ability without  a.ssistance,  and  wished  Philip 
to  explain  to  him,  whether  the  prophet,  in 
that  place,  spake  of  himself  or  of  some  otlier; 
and  took  him  up  into  his  chariot  lor  that 
purpose  :  upon  which  we  read, 

Acts  viii.  35.  Then  Philip  opened  his 
mouth,  and  began  at  the  same  scripture, 
and  preached  unto  him  Jesus.  36.  And  as 
they  went  on  their  way,  they  came  unto  a 
certain  water:  and  the  eunuch  said.  See, 
here  is  water  what  doth  hinder  me  to  be 
baptized?  37.  And  Philip  said,  If  thou 
believest  with  all  thine  heart,  thou  mayest. 
And  he  answered,  and  said,  I  believe  that 
Jesus  Christ  is  the  Son  of  God.  28.  And 
he  commanded  the  chariot  to  stand  still : 
and  they  went  down  both  into  the  water, 
both  Philip  and  the  eunuch  ;  and  he  bap- 
tized him.  And  when  they  were  come  up 
out  of  the  water,  the  Spirit  of  the  Lord 
caught  away  Philip,  and  the  eunuch  saw 
him  no  more  :  and  he  went  on  his  way  re- 
joicing. 


SCRIPTURE     GUIDE     TO     BAPTISM. 


201 


These  verses  require  no  comment  to  ren- 
der them  plainer  ;  nor  will  the  reader  need 
to  be  put  in  mind  of  the  commission  of 
Christ,  after  perusing  them.  We  have 
here  an  example  of  the  practice  of  the 
apostles  before  they  admitted  a  person  to 
baptism.  Philip  might  have  judged  the 
eunuch  a  proper  subject  for  baptism,  after 
having  heard  the  gospel,  by  being  directed 
from  heaven  to  teach  him  ;  he  might  have 
judged  it  also,  from  his  sincere  request  of 
it ;  yet  he  does  not,  he  dares  not,  baptize 
him,  unless  he  profess  to  believe  the  gospel 
with  all  his  hearty  remembering,  no  doubt, 
that  Christ  had  appointed  the  ordinance 
only  for  such. 

Those  who  contend  that  servants  and 
children  were  all  baptized  in  those  days 
with,  and  on  account  of  their  master  and 
parents,  (see  Matthew  Henry  on  Acts  ii. 
41.)  would  find  it  difficult  to  support  their 
hypothesis  in  this  case.  It  is  the  greatest 
absurdity  to  suppose  that  Philip  would  ad- 
mit all  the  eunuch's  servants  to  baptism, 
without  any  profession,  or  even  instruction, 
when  he  objected  to  that  pious  master,  af- 
ter he  requested  it,  unless  he  was  able  to 
give  a  frank  and  open  profession  of  lliith  in 
Christ.  But  he  baptized  none  but  the  eu- 
nuch ;  and  therefore  we  may  safely  con- 
clude, the  apostles  had  "  no  such  custom, 
neither  the  churches  of  God,"  This  relates 
to  our  first  inquiry. 

We  have  here  also,  relating  to  our  second 
inquiry,  some  particular  circumstances,  cal- 
culated to  determine  most  decisively  the 
manner  in  which  baptism  was  at  this  time 
administered.  That  this  should  be  describ- 
ed in  every  instance,  is  not  to  be  expected  : 
if  we  have  it  but  once,  and  admit  that  the 
apostles  were  agreed  as  to  their  practice, 
we  must  grant,  thai  as  they  had  but  "  one 
Lord,  and  one  faith,"  so  they  had  but  "  one 
baptism,"  Eph.  iv.  5.  We  cannot  for  a 
moment  imagine,  that  one  baptized  by 
sprinkling,  another  by  pouring,  and  another 
by  immersion,  and  in  ditTerent  churches  and 
places  by  different  metliods  ;  for  how  would 
this  diversity  and  opposition  be  received  by 
people  taught  to  be  so  strict,  punctual  and 
uniform,  in  the  ordinances  of  the  Old  Tes- 
tament— and  when  all  the  apostles  profess- 
ed to  have  the  same  command,  were  com- 
missioned by  the  same  Lord,  to  preach  the 
same  truth  and  doctrine  in  every  place  ? 

Observe  L  Philip  and  the  eunuch  came 
to  the  water,  ver.  36,  while  in  the  chariot 
together.  In  this  situation  a  small  quantity 
might  easily  have  been  given  them,  and 
the  ordinance  administered  without  the  in- 
convenience of  descending  from  the  chariot, 
if  a  small  quantity  of  water  would  suffice. 

Dr.  Doddridge.  '•  It  would  be  very  un- 
natural to  suppose,  that  they  went  down  in- 
to the  water,  merely  that  Philip  might  take 

Vol.  1.— Z. 


up  a  little  water  in  his  hand  to  pour  on  the 
eunuch.  A  person  of  his  dignity  had  no 
doubt  many  vessels  in  his  baggage,  [by 
which  water  might  be  brought  into  the 
chariot]  on  such  a  journey,  through  a  desert 
country  ;  a  precaution  absolutely  necessary 
lor  travellers  in  those  parts,  and  never 
omitted  by  them.  .See  Dr.  Shaw's  Travel's 
prrf.  p.  4.     Fam.  Expos.  Note  in  loc. 

2.  Philip  and  the  eunuch  not  only  came 
to  the  water,  but  descended  from  the  chariot, 
and  leeiit  down  both  into  the  water ;  and 
came  up  out  of  it;  which,  as  it  is  a  circum- 
stance never  known  or  observed  by  Chris- 
tians, in  this  ordinance,  but  where  it  is  ad- 
ministered by  immersion,  and  as  for  any 
other  mode,  as  pouring  or  sprinkling,  it  is 
so  grossly  absurd,  we  cannot  but  own,  with 
numberless  authors  on  the  place,  of  all  de- 
nominations that  immersion  must  have  been 
here  practised. 

Q,uenstedius,  ^a  learned  Lutheran  di- 
vine.) '•  Immersion  is  as  it  were,  a  burial : 
emersion,  a  resurrection.  It  is  written, 
Acts  viii.  38,  39,  that  Philip  we7it  down  with 
the  eunuch  into  the  water,  and  there  bap- 
tized him  :  and  it  is  added,  that,  the  ordi- 
nance being  administered,  they  both  came 
up  out  of  the  icater.  Both  the  Eastern  and 
Western  churches  were  very  observant  of 
the  rite  of  immersion  for  a  great  number  of 
years." — In  Poedobap.  Exam.  vol.  i.  p.  220. 
See  Dr.  Towerson,  at  p.  8. 

Calvin,  on  this  place,  observes,  Here  we 
perceive  how  baptism  was  administered 
among  the  ancients,  for  they  immersed  the 
whole  body  in  water," — Comment,  on  Acts 
viii.  33. 

I  suppose,  my  reader,  I  may  venture  to 
add,  that  in  the  case  above,  not  the  baptism 
oi' infants  by  sprinkling,  but  the  baptism  of 
believers  by  immersion,  has  a  plain  sacred 
precedent.  The  eunuch  promptly  trod  in 
the  footsteps  of  that  Saviour,  in  whom  he 
now  believed,  and  consequently,  "  went  on 
his  way  rejoicing." 


SECTION    X. 

The  baptism  of  St.  Paul. 

Saul,  the  zealous  persecutor,  while 
breathing  out  threatenings  against  the  dis- 
ciples of  Christ,  is  met  in  his  career  of  per- 
secution, by  the  Lord  himself,  at  whose  ex- 
ceeding glory,  and  powerful  word,  he  falls 
prostrate  and  blind  on  the  ground.  Ana- 
nias, a  devout  disciple,  is  directed  of  God, 
to  go  to  him,  and  teach  him  what  he  is  to 
do,  and  for  his  encouragement  in  visiting 
the  persecutor,  Ananias  is  informed  that 
Saul  was  praying,  and  that  God  had  made 
hiin  a  chosen  vessel  to  himself. 


202 


SCRIPTURE     GUIDE     TO    BAPTISM, 


Acts  ix.  17.  And  Ananias  went  his  way, 
and  entered  into  the  house;  and  putting 
his  hands  on  him,  said.  Brother  Saul,  the 
Lord,  ei-en  Jesus  that  appeared  unto  thee 
in  the  way  as  thou  earnest,  hath  sent  me, 
that  thou  mightest  receive  thy  sight,  and  be 
filled  with  the  Holy  Ghost.  Chap.  xxii. 
14.  And  he  said,  the  God  of  our  lathers 
hath  chosen  thee,  thou  shouldst  know  his 
will,  and  see  that  Just  One,  and  shouldst 
hear  the  voice  of  his  mouth.  15.  For  thou 
shalt  be  his  witness  unto  all  men  of  what 
thou  hast  seen  and  heard.  16.  And  now 
why  tarriest  thou  ?  arise,  and  be  baptized, 
and  wash  away  thy  sins,  calling  oa  the 
name  of  the  Lord.  Chap.  ix.  18.  And 
immediately  there  fell  from  his  eyes  as  it 
had  been  scales;  and  he  received  sight 
forthwith,  and  arose,  and  was  baptized. 

The  promptitude  of  Ananias  in  baptizing 
Paul  as  soon  as  he  had  received  the  mes- 
sage from  God,  and  the  restoration  of  his 
sight,  shows  how  strictly  this  ordinance 
was  observed  in  the  days  of  the  apostles  ; 
and  consequently,  how  it  should  be  observ- 
ed to  the  end  of  time.  A  remark  ta  this 
effect  is  made  by 

Stanhope,  (an  eminent  English  divine.) 
''  Observe  here,  that  baptism,  administered 
to  a  convert  under  such  circumstances,  is  a 
sufficient  intimation  how  guilty  a  neglect 
those  deluded  people  allow  themselves  in, 
who  treat  this  and  other  like  ordinances 
with  scorn  and  contempt." — In  Lindsay^s 
Crit.  Notes  on  che  place. 

Paul  is,  exhorted  to  aiise,  and  be  baptiz- 
ed, and  wash  away  his  siiis,  <f-c.  He  was 
to  arise,  and  yield  obedience  to  the  com- 
mand of  Christ  in  baptism,  and  at  the  same 
time  that  his  body  received  the  washing  of 
water,  to  pray  that  he  spiritually  might  be 
freed  from  sin,  by  the  purifying  Spirit  and 
cleansing  blood  of  Christ.  This,  the  ac- 
tion of  immersion,  or  plunging  under  water, 
would  strikingly  represent. 

Dr.  Hammond.  "  The  water  here  is  set 
to  signify  the  purifying  Spirit  of  Christ, 
which  hath  that  double  power  in  it  of 
cleansing  Irom  sin  and  from  guilt.  And 
the  ancient  manner  of  putting  the  person 
baptized  under  water,  and  then  taking  him 
out  again,  was  set  to  denote  the  two  several 
acts  of  this  grace,  first  by  way  of  dying, 
then  of  rising  again.— Praci.  Catechism,  p. 
369. 

"  There  is  a  fountain  filled  with  blood, 
Drawn  from  Immanuel's  veins ; 
And  ninners  plunged  beneath  that  flood, 
Lose  all  their  guilty  stains."  Cowper. 

That  Paul  was  a  proper  subject  for  bap- 
tism, agreeably  to  the  commission,  as  hav- 
ing been  taught,  and  believing  the  gospel, 


is  by  none  disputed ;  but'  that  he  was  im- 
mersed, some  have  questioned,  urging,  that 
it  was  not  likely  that  a  suitable  place,  or  a 
sufficient  quantity  of  water  could  be  obtain- 
ed. But  that  Damascus  (where  the  apostle 
now  was)  had  suitable  places  lor  dipping, 
is  undeniably  evident ;  for  when  Naaman, 
of  this  place,  was  required  to  wash  his  le- 
prous body,  by  dipping  himself  in  the  Jor- 
dan, 2  King  v,  10 — 14,  he  replied:  "Are 
not  Abana  and  Pharpar,  rivers  of  Damas- 
cus, better  than  all  the  waters  of  Israel  ? 
May  I  not  wash  in  them  and  be  clean  ?'' 
On  these  rivers,  hear  the  learned 

Assembly  of  Divines.  "Much  is  written 
of  the  clearness,  sweetness,  and  usefulness 
of  these  two  rivers.  The  one  is  said  to  run 
through  manj'^  parts  of  Damascus,  whereby 
it  comes  to  pass  that  most  of  the  houses  in 
that  city  are  furnished  with  a  store  of  good 
water.  The  other  is  said  to  flow  along  by 
it,  whereby  their  gardens,  orchards,  vine- 
yards, meadows,  &c,,  are  made  very  fer- 
tile."— Annot  on  2  Kings,  v.  12. 

Hence  it  was  impossible  that  any  place 
could  be  more  favorable  to  immersion  than 
Damascus.  Happily,  however,  we  can 
cite  the  apostle  to  decide  this  question  for 
himself  Speaking  of  his  baptism,  and 
that  of  the  primitive  Christians,  he  plainly 
describes  the  mode  of  it.  "  So  many  of  us 
as  were  baptized  into  Jesus  Christ  were 
baptized  into  his  death :  therefore  we  are 
BURIED  with  him  by  baptism  into  death," 
Rom.  vi.  3,  4. 


SECTION    XI. 

The  baptism  of  Cornelius  and  his  friends. 

The  next  instance  records  the  first  Gen- 
tiles that  were  baptized,  and  received  into 
the  number  of  the  disciples.  Cornelius 
was  a  devout  man,  and  one  that  feared  God 
with  all  his  house.  He  is  directed  from 
heaven  to  send  for  Peter  the  apostle,  who 
should  unfold  to  him  the  mysteries  of  the 
gospel  of  Christ.  Cornelius,  against  the 
apostle's  coming,  had  called  together  hia 
kinsmen  and  near  friends,  to  hear  the  will 
of  God,  and  requested  Peter,  when  arrived, 
to  declare  all  that  God  had  commanded 
him.  The  apostle  begins  his  discourse  by 
testifying  that  he  then  evidently  saw  God 
respected  not  the  persons  of  men,  but  eve- 
ry where,  of  every  nation,  he  was  accepted 
with  God,  who  feareth  him,  and  worketh 
righteousness :  and  after  having  taught 
them  the  leading  doctrines  of  the  gospel, 
he  concludes  by  repeating  what  Christ  had 
commissioned  his  apostles  to  do  as  their 
first  and  chief  work,  and  the  testimony  of 


SCRIPTURE    GUIDE    TO    BAPTISM 


203 


the  prophets  concerning  him,  in  the  two 
first  verses  below  ;  after  which  we  have  the 
ordinance  in  question. 

Acts  X.  42.  And  he  commanded  us  to 
preach  unto  the  people,  and  to  testify  that 
it  is  he  which  was  ordained  of  God  to  be 
the  judge  of  quick  and  dead.  43.  To  him 
give  all  the  prophets  witness,  that,  through 
his  name,  whosoever  believeth  in  him  shall 
receive  remission  of  sins. 

44.  While  Peter  yet  spake  these  words, 
the  Holy  Ghost  fell  on  all  them  which  heard 
the  word.  45.  And  they  of  the  circumcis- 
ion which  believed,  were  astonished,  as 
many  as  came  with  Peter,  because  that  on 
the  Gentiles  also  was  poured  out  the  gift 
of  the  Holy  Ghost.  46.  For  they  heard 
them  speak  with  tongues,  and  magnify  God. 
Then  answered  Peter,  47.  Can  any  man 
forbid  water,  that  these  should  not  be  bap- 
tized, which  have  received  the  Holy  Ghost 
as  well  as  we  ?  48.  And  he  commanded 
them  to  be  baptized  in  the  name  of  the 
Lord.  Then  prayed  they  him  to  tarry  cer- 
tain days. 

The  order  of  the  commission  is  here  also 
observed.  Peter  began  by  preaching ;  and 
never  a  word  of  baptism  is  found  till  the 
people  had  heard  the  gospel ;  had  received 
the  Holy  Ghost ;  had  miraculously  spoken 
in  different  tongues;  and  magnified  God. 
Then,  and  not  till  then,  Peter  pleads  for 
their  baptism;  and  what  should  be  particu- 
larly observed,  he  pleads  for  it  upon  the 
ground  of  their  being  most  evidently  made 
the  children  of  God,  by  faith  in  Christ,  and 
through  the  power  of  the  Spirit.  His  lan- 
guage in  verse  47  implies,  that  if  they  did 
not  appear  to  be  regenerate  persons,  any 
one  might  object  to  their  baptism  ;  but  as 
they  had  given  evidences  that  could  not  be 
disputed,  he  infers,  no  one  could  deny  the 
propriety  of  their  being  baptized.  Hence 
they  were,  as  clear  as  words  can  describe 
them,  only  adult  persons.     Accordingly 

Dr.  Holland  had  inlkllible  authority  for 
his  observation.  "  In  the  first  plantation  of 
Christianity  among  the  Gentiles,  such  only 
as  were  of  lull  age,  after  they  were  instruct- 
ed in  the  principles  of  the  Christian  relig- 
ion, were  admitted  to  baptism." — In  Dr. 
WalVs  Hist.  In.  Bap.  vol.  ii.  chap.  ii.  §  14. 

As  to  the  manner  by  which  these  persons 
were  baptized,  as  nothing  is  said  of  it  by 
the  sacred  historian,  no  one  has  any  ground 
for  observation  upon  it.  We  are  only  to 
infer,  they  were  baptized  in  the  usual  way, 
according  to  the  example  and  command  of 
Christ.  It  has  been  insinuated,  liowever, 
that  Peter  most  probably,  verse  47,  requir- 
ed a  little  water  to  be  brought  him  in  a  cup 
or  basin  for  the  purpose  of  sprinkling  ;  but 


the  apostle  neither  speaks  of  little  or  much 
water,  nor  about  bringing  it,  but  simply  of 
water  ;  and,  no  doubt,  he  intended  as  much 
as  the  ordinance  generally  requires.  And 
indeed,  if  the  insinuation  were  a  fact,  it 
is  highly  improbable,  that  Peter,  receiving 
a  cup  of  water,  would  command  others 
to  baptize,  as  he  himself  might  administer 
in  the  same  time  that  he  was  giving  the  di- 
rections. 


SECTION    XII. 

The  baptism  of  I/ydia  and  her  household. 

The  three  following  instances,  as  they 
relate  to  households,  are  commonly  urged 
in  favor  of  infant  baptism,  and  indeed,  as 
being  the  principal  support  of  that  practice 
in  the  New  Testament.  The  reader  will, 
therefore,  the  more  particularly  examine 
the  scriptures  in  reference  to  the  persons 
that  constituted  these  households,  and  if  he 
find  recorded  the  baptism  of  one  infant,  or 
any  word  in  the  text  which  evidently  indi- 
cates it,  he  will  consider  the  point  as  settled 
forever  in  favor  of  infant  baptism ;  but  if 
the  text  does  not  contain  such  an  indication 
of  infants,  but  describes  the  baptized  house- 
holds, as  consisting  of  persons  arrived  to 
the  years  of  understanding,  and  so  capa- 
ble of  hearing  and  believing  the  gospel ; 
then  it  must  be  granted,  adult  or  believers' 
baptism  receives  all  the  support  these  in- 
stances afford.  The  first  is  of  Lydia  and 
her  household. 

Paul,  whose  baptism,  we  have  just  con- 
sidered, is  now  become  the  most  zealous 
apostle.  He,  with  Silas,  (and  with  them, 
probably  Luke,  the  writer  of  this  history) 
are  sent  to  Macedonia,  and  to  Philippi,  a 
chief  city  of  it,  to  preach  the  gospel.  Be- 
ing arrived,  they  began  their  work  in  the 
following  manner : 

Acts  xvi.  13.  And  on  the  Sabbath  we 
went  out  of  the  city  by  a  river  side,  where 
prayer  was  wont  to  be  made  ;  and  we  sat 
down,  and  spake  unto  the  women  which  re- 
sorted thither.  14.  And  a  certain  woman 
named  Lydia,  a  seller  of  purple,  of  the  city 
of  Thyatira,  which  worshipped  God,  heard 
us  :  whose  heart  the  Lord  opened,  that  she 
attended  unto  the  things  which  were  spo- 
ken of  Paul.  15.  And  when  she  was  bap- 
tized, and  her  household,  she  besought  us, 
saying,  If  ye  have  judged  me  to  be  faithful 
to  the  Lord,  come  into  my  house  and  abide 
there.     And  she  constrained  us, 

40.  And  they  (that  is,  Paul  and  Silas, 
who  afterwards  had  been  imprisoned  at 
Philippi,)  went  out  of  the  prison  and  entered 


204 


SCRIPTURE    GUIDE    TO    BAPTISM. 


into  the  house  of  Lydia,  and  when  they 
had  seen  the  brethren  they  comforted  them 
and  departed. 

Lydia,  herself,  it  is  evident,  had  a  right 
to  be  baptized,  according  to  the  order  of 
Jesus  Christ,  He  that  helieveth,  <^c.  But  of 
what  does  it  appear,  from  the  text,  did  her 
household  consist  ?  of  children,  or  grown 
persons  ?  Before  we  answer  this  question, 
we  observe  there  are  four  things  which  a 
Paedobaptist  must  take  for  ganted,  before 
he  can  urge  this  place  in  his  favor  ;  but  if 
he  can  prove  none  of  them,  his  argument 
(to  use  the  learned  Limborch's  phrase)  "  is 
good  for  nothing."  1.  That  Lydia  had,  at 
this  time,  or  lately,  an  husband.  2.  That 
phe  had  children,  and  children  then  in  in- 
fancy, or  under  the  years  of  understanding. 
3.  That  these  children  were  with  her  at 
Phiiippi.  That  such  children  were  really 
baptized. 

Now  the  whole  of  this  we  consider  high- 
ly improbable  ;  for  respecting  the  first,  it 
docs  not  appear  likely  Lydia  had  any  hus- 
band, as  she  herself  is  engaged  in  active 
business,  and  business  that  required  her  to 
travel  to  very  distant  places,  and  especially 
as  we  find  no  mention  of  him,  though  the 
disciples  were  frequently  at  her  house.  To 
the  second,  it  may  be  said,  that  thousands 
are  married  and  have  no  children ;  that 
thousands  of  families  with  children,  have 
none  under  the  years  of  understanding, 
and  that  if  Lydia  had,  she  would  be,  most 
probably,  incapable  of  her  present  employ- 
ment. To  the  third,  that  if  Lydia  had 
young  children,  she  is  not  likely  to  have 
taken  them  with  her  on  so  long  and  troub- 
lesome a  journey  ;  for  it  would  seem  that 
Lydia  was  come  from  Thyatira,  her  home, 
for  the  purpose  of  selling  purple,  and  for 
her  convenience  had  taken  a  house  or 
apartments  at  Phiiippi,  which  was  about 
three  hundred  miles  distant  from  Thyatira. 
And  to  the  fourth,  that  if  we  admit  the 
three  former,  it  cannot  be  proved  from  the 
word  household,  that  every  one  belonging 
to  her  was  baptized  ;  for  the  word  is  some- 
times used  in  scripture  for  the  principal 
part  of  a  family.  Tlius  in  1  Sam.  i.  12, 
"  Elkanah  and  all  of  his  house  went  up  to 
Shilo,  to  oiler  to  the  Lord  the  yearly  sacri- 
fice and  his  vovy  ;"  yet  we  read,  that  ''  Han- 
nah, his  wife,  with  her  young  son  Sainuel 
abode  at  home  at  Ramah." 

The  argument,  therefore,  for  infant  bap- 
tism, grounded  upon  the  baptism  of  Lydia's 
household,  is  extremely  weak,  as  it  is  high- 
ly improbable  ahe  luid  either  husband  or 
children  :  ;uid,  certainly  before  any  such 
custom  can  be  supported,  as  an  ordinance 
of  the  New  Testament,  it  ouffht  to  be  unde- 


niably proved,  that  she  had  infant  children, 
and  that  they  were  actually  baptized. 

But,  more  satisfactory  to  the  pious  read- 
er, than  ten  thousand  surmises,  the  ques- 
tion of  the  persons  of  Lydia's  household 
may  be  answered,  with  the  greatest  proba- 
bility, from  the  last  verse  above  cited.  Paul 
and  Silas  being  delivered  from  prison,  went 
into  the  house  of  Lydia,  and  here,  undoubt- 
edly, they  found  her  "  household,"  that 
they  had  baptized ;  having  entered,  we 
read,  they  saw  THE  BRETHREN,  and 
COMFORTED  THEM.  Lydia's  house- 
hold, therefore,  being  called  "  brethren," 
and  capable  of  being  "comforted"  by  the 
word,  must  have  been  adults,  and  not  in- 
fant children. 

Dr.  Whitby  seems  to  consider  it  unques- 
tionable. "  And  when  she,  and  those  of 
her  household,  were  instructed  in  the  Chris- 
tian faith,  in  the  nature  of  baptism  requir- 
ed by  it,  she  was  baptized  and  her  house- 
hold."— Par.  on  the  place. 

Limborch.  ''An  undoubted  argument, 
therefore  cannot  be  drawn  from  this  in- 
stance, by  which  it  may  be  demonstrated, 
that  infants  were  baptized  by  the  apostles. 
It  might  be  that  all  in  her  house  were  of  a 
mature  age,  who,  as  in  the  exercise  of  a 
right  understanding,  they  believed,  so  they 
were  able  to  make  a  public  profession  of 
that  faith,  when  they  received  baptism." — 
Com.  in  loc.  Pad.  Ex.  vol.  ii.  p.  359. 

Assembly  of  Divines.  '•  Of  the  city  of 
Thyatira,  a  city  of  Asia,  here  dwelt  Lydia, 
that  devout  servant  of  God,"  "  And  entered 
into  the  house  of  Lydia:  doubtless  to  con- 
firm them  in  the  faith  which  they  had 
preached  to  them ;  Lydia  and  HERS 
hearing  of  their  miraculoiKs  deliverance, 
could  not  but  be  comforted  and  confirmed 
in  the  truth." — Annot.  on  Acts  xvi.  14,  40. 

The  place  at  which  Lydia  was  taught 
and  baptized  must  have  been  remarkably 
convenient  for  immersion.  The  people 
were  by  the  side  of  a  river,  and  at  a  place 
prepared  and  frequented  for  public  worship, 
and  religious  purification,  by  washing  in 
the  water.  This  agrees  with  the  para- 
phrase and  note  on  the  place,  by 

Dr.  Doddridge.  "  On  the  Sabbath  day 
we  went  out  of  the  city  to  the  river  Stry- 
mon,  where,  according  to  the  custom  of  the 
.Tews,  there  was  an  oratory,  or  a  place  of 
public  prayer.  It  is  certain  that  the  Jews 
had  a  custom  of  building  their  oratories, 
or  proseuchas,  or  places  of  public  prayer, 
by  the  seaside,  or  near  rivers,  for  the  sake 
of  purification  ;  which  was  practised  also 
by  the  heathens  before  solemn  devotions." 
Hence  we  add,  that  at  a  place  so  favorable, 
no  doubt  the  example  of  Christ  was  duly 
observed. 


SCRIPTURE     GUIDE     TO    BAPTISM. 


205 


SECTION    XIII. 

TTie  baptism  of  the  Philippian  Jailer  and 
household. 

Paul  and  Silas  having  been  cast  into 
prison  at  Philippi,  are  delivered  from  their 
confinement  at  midnight,  by  the  miraculous 
interposition  of  God.  An  earthquake  shook 
the  foundations  of  the  prison,  so  that  the 
doors  of  it  were  opened,  and  the  prisoners' 
bands  loosed.  The  jailer  suspecting  the 
escape  of  the  prisoners,  drew  his  sword  to 
destroy  himself,  but  which  Paul  prevented, 
by  assuring  him  the  prisoners  were  all  there. 
Upon  this  we  read  his  conversion  and  bap- 
tism. 

Acts  xvi.  29.  Then  he  called  for  a  light 
and  sprang  in,  and  came  trembhng,  and 
fell  down  before  Paul  and  Silas.  30.  And 
brought  them  out,  and  said,  Sirs,  what  must 
I  do  to  be  saved  ?  31.  And  they  said,  Be- 
lieve on  the  Lord  Jesus  Christ,  and  thou 
shah  be  saved,  and  thy  house,  32.  And 
Ihey  spake  unto  him  the  word  of  the  Lord, 
and  to  all  that  were  in  his  house,  33,  And 
he  took  them  the  same  hour  of  the  night, 
and  washed  their  stripes  ;  and  was  baptiz- 
ed, he  and  all  his,  straightway,  34,  And 
when  he  had  brought  them  unto  his  house, 
he  set  meat  before  them,  and  rejoiced,  be- 
lieving in  God  with  all  his  house. 

Here  observe,  1.  The  jailer  bringing 
Paul  and  Silas  out  of  the  prison,  being  per- 
suaded that  they  were  the  servants  of  the 
true  God,  and  were  now  delivered  by  his 
power  from  their  unjust  and  cruel  punish- 
ment ;  and  deeply  convinced,  at  the  same 
time,  of  his  own  sin  and  danger,  urges  them 
to  tell  him  what  he  should  do  to  be  saved  ? 
To  this  greatest  of  questions  he  received  a 
direct  answer :  '  Believe  on  the  Lord  Jesus 
Christ,  and  thou  shah  be  saved,  and  thy 
house,'  It  is  probable,  many  if  not  all  the 
jailer's  family  or  household,  alarmed  at  this 
awful  event,  ran  to  his  assistance,  as  his  life 
they  would  consider  imminently  in  danger, 
both  by  the  prisoners  in  order  to  escape, 
and  especially  by  the  law,  if  any  had  tied. 
Hence  Paul  indirectly  spake  to  the  whole, 
•' Believe,  and  thou  shalt  be  saved,"  yea, 
and  thy  house  too,  in  the  same  way, 

Dr,  Doddridge.  "  Thou  shalt  be  saved, 
and  thine  house."  "  The  meaning  cannot 
be,  that  the  eternal  salvation  of  his  family 
could  be  secured  by  his  i'aith ;  but  that — if 
they  also  themselves  believed,  they  should 
be  entitled  to  the  same  spiritual  and  ever- 
lasting blessings  with  himself;  which  Paul 
might  the  rather  add,  as  it  is  probable  that 
many  of  them,  under  this  terrible  alarm, 
might  have  attended  the  master  of  the  fami-1 


ly  into  the  dungeon," — Fam.  Expo.  Note 
on  the  place, 

2.  We  may  next  learn,  from  the  text,  in 
the  most  satisfactory  manner,  of  what  the 
jailer's  household  consisted  :  that  they  were 
not  infants,  or  persons  so  young  as  to  be 
incapable  of  being  taught  the  gospel,  and 
of  believing  it ;  for  thus  we  read,  ver.  32, 
"  They  spake  unto  him  the  word  of  the 
Lord,  and  to  all  that  were  in  his  house.''^ 
These  two  or  three  words  from  the  pen  of 
inspiration,  decide  the  controversy.  This 
household  is  instructed,  all;  therefore  in- 
fants could  not  be  included, 

3.  St.  Luke  farther  describes  the  jailer 
and  his  household,  and  shows  thereby,  how 
the  Lord's  commission  was  still  strictly 
obeyed.  Paul  and  Silas ^rai  preached  the 
gospel  to  the  whole  house,  as  observed 
above  ;  and  now  we  read,  ver.  34,  the  jailer 
"rejoiced,  believing  in  God,  with  all  his 
house.  Then  it  follows  he  had  no  infant 
children. 

Matthew  Henry.  "  The  voice  of  rejoic- 
ing, with  that  of  salvation,  was  heard  in  the 
jailer's  house — '  He  rejoiced,  believing  in 
God  with  all  his  house,  there  was  none  in 
his  house  that  refused  to  be  baptized,  and 
so  made  a  jar  in  the  ceremony,  but  they 
were  nnanimous  in  embracing  the  gospel, 
which  added  much  to  the  joy."—  Expos,  in 
loc. 

Calvin  is  still  more  expressive.  "  Luke 
commends  the  pious  zeal  of  the  jailer,  be- 
cause he  dedicated  his  whole  house  to  the 
Lord,  in  which  also  the  grace  of  God  illus- 
triously appeared,  because  it  suddenly 
brought  the  whole  family  to  a  pious  con- 
sent."—  Comment,  in  loc. 

There  is  nothing  in  the  text  relative  to 
the  mode  of  their  baptism  except  the  words 
that  relate  to  the  fact,  "  he  was  baptized 
and  all  his ;"  that  is,  they  were  immersed 
in  the  name  of  the  Lord  ;  for  this  it  cannot 
be  denied,  is  the  native  sense  of  the  word. 
That  the  jailer  had  no  convenient  place  for 
immersion,  must  first  be  proved  before  it  be 
granted.  It  is  certain,  the  river  Strymon, 
ver,  13,  to  which  the  people  were  accustom- 
ed to  go  for  purification,  was  near;  and  it 
is  highly  probable,  there  were  many  places 
much  nearer,  if  not  in  the  jailers  own  pre- 
mises, (which  was  the  opinion  of  the  learn- 
ed Grotius,)  that  would  most  commodiously, 
admit  of  the  ordinance  in  this  form.  It 
must  be  considered,  how  common  a  practice 
cold  bathing  was  in  this  climate.  That 
frequent  bathing  was  usual  among  the  Gre- 
cians and  Romans,  and  is  still  in  Turkey, 
in  which  country  this  city  Phillippi  stood, 
is  testified  by 

Lord  Bacon,  "  It  is  strange  that  the  use 
of  bathing,  as  a  part  of  diet,  is  left.  With 
the  Romans  and  Grecians  it  was  as  usual 
us  eating  or  sleeping ;  and  so  it  ip  among 


206 


SCRIPTURE    GUIDE     TO    BAPTISM. 


the  Turks  at  this  day."— Nat.  Hist.  Cent. 
VIII.  E.rper.  740.  In  Dr.  Stennet  on  Add. 
p.  34. 

Till  it  be  proved  that  it  was  not  the  case, 
we  are  bound  to  believe  they  followed  the 
pattern  of  their  Lord,  and  were  (to  use  the 
language  of  the  person  who  in  all  probabil- 
ity baptized  them)  buried  with  Christ  by 
baptism. 


Corinth  a  year  and  six  months,  in  which  time, 
many,  hearing  his  preaching,  "believed 
and  were  baptized."  He  himself  baptized 
but  few,  namely,  Crispus,  Gains,  and  the 
household  of  Stephanas,  and  in  this  he  af- 
terward rejoiced,  as  none  of  them,  in  their 
angry  contentions,  and  excessive  partiality, 
could  say,  "  they  were  for  Paul ;  for  Paul 
baptized  them,  and  that  in  his  own  name  ;" 
For,  he  adds,  the  first  and  chief  work  for 
which  Christ  sent  him,  was,  "  not  to  baptize, 
but  to  preach  the  gospel."  This  assertion 
of  the  apostle  will  expose  the  error  of  those 
who  talk  about  making  disciples  by  baptiz- 
ing them  ;  for  if  baptism  made  the  subjects 
of  it  the  disciples  of  Christ,  Paul  could  not 
have  said  he  was  not  sent  to  baptize  :  for 
to  make  disciples  to  Christ,  was  the  great 
charge  and  command  of  the  Lord  to  all  his 
apostles,  and  was  at  all  times,  the  supreme 
object  of  Paul's  zeal,  labors,  and  sufferings. 
The  household  of  Crispus,  as  well  as 
himself,  were,  no  doubt,  all  baptized,  as 
they  were  all  proper  subjects  of  the  ordi- 
nance, agreeably  to  the  words  of  the  Insti- 
tution for  he  believed  on  the  Lord  with  all 


SECTION    XIV. 

St.  Paid  baptizing  at  Corittth. 

The  next  instance  is  the  baptism  of  sev- 
eral persons  at  Corinth,  where  we  now  find 
the  same  apostle  exerting  himself  to  the 
utmost  for  the  spread  of  Messiah's  kingdom. 
Here  though  many  "  opposed  themselves 
and  blasphemed,"  yet  he  zealously  perse- 
vered, and  his  labors  were  crowned  with 
success ;  for  thus  we  read  : 

Acts  xviii.  4.  And  he  reasoned  in  the 
synagogue  every  Sabbath,  and  persuaded  his  house.  Hence  the  household  of  Cris- 
the  Jews  and  the  Greeks.  5.  And  when  I  pus,  like  that  of  the  jailer,  cannot  be  urged 
Silas  and  Timotheus  were  come  from  Ma-|in  lavor  of  any  but  those  that  practise  be- 
cedonia,  Paul  was  pressed  in  the  spirit,  and  Jievers''  baptism. 

testified  to  the  Jews  that  J esua  was  Christ.  The  household  of  Stephanas  (which  is 
S.  And  Crispus,  the  chief  ruler  of  the  syna- 1  the  last  household  said  to  be  baptized)  is 
gogue,  believed  on  the  Lord  with  all  his. not  described  where  their  baptism  is  re- 
house :  and  many  of  the  Corinthians  hear-  J  corded ;  and  had  nothing  in  any  other  place, 
ing,  believed,  and  were  baptized.  i  been  said  of  them,  this  would  have  been  the 

only  house  lel1t  in  uncertainty  ;  but,  as  if  it 

A  church  being  formed  in  this  place,  |  were  the  design  of  the  Holy  Spirit  to  leave 
Paul  afterward  writes  them  two  epistles,  no  room  for  dispute,  as  to  the  proper  persons 
In  the  first  of  these  he  laments  the  unhappy  j  to  receive  the  ordinances  of  Christ,  we  find 
divisions  that  prevailed  among  them,  in  I  this  family  described  at  the  end  of  this  epis- 
contending  ibr  different  ministers,  as  if  they  |  tie,  as  cited  above :  they  were  th.e.  first-fruits 
had  so  many  Saviours,  and  had  been  bap- 'of  the  word  of  God  in  Achaia,  and   "they 


lized  in  their  separate  names. 
he  reasons : 


Upon  which 


1  Cor.  i.  13.  Is  Christ  divided  ?  was  Paul 
crucified  for  you  1  or  were  ye  baptized  in 
the  name  of  Paul?  14.  I  thank  God  that 
I  baptized  none  of  you  but  Crispus  and 
Gaius  :  15.  Lest  any  should  say  that  I 
had  baptized  in  mine  own  name.  16.  And 
I  baptized  also  the  household  of  Stephanas  : 
besides,  I  know  not  whether  I  baptized  any 
other.  17.  For  Christ  sent  nie  not  to  bap- 
tize, but  to  preach  the  gospel. 

Chap.  xvi.  15.  Ye  know  the  house  of 
Stephanas,  that  it  is  the  first-fruits  of  Ach- 
aia, and  tJuU  they  have  addicted  themselves 
to  the  ministry  of  the  saints. 

Paul,  at  Corinth,  as  at  all  other  places, 
begins  his  work,  by  testifying  to  the  people 
"  The  things  concerning  Jesus  Christ,"  and 
by  teaching,  not  baptizing,  he  makes  disci- 
ples to  Ciirii:t.     He  continued  his  labors  at 


addicted  themselves  to  the  ministry  of  the 
saints."  They  exerted  themselves  in  act.'? 
of  charity,  and  Christian  affection,  to  their 
fellow,  but  poorer  or  more  afflicted  disci- 
ples ;  and  hence  (we  scarcely  need  add) 
could  not  be  infant  children. 

Dr.  Doddridge.  "  They  have  set  them- 
selves.'''' This  seems  to  imply,  that  it  waa 
the  generous  care  of  the  whole  family  to 
assist  their  fellow  Christians  ;  so  that  there 
was  not  a  member  of  it  which  did  not  do  its 
part. —  Version  of,  and  Note  on  the  place. 

Dr.  Hammond,  though  a  Psedobaptist 
himself,  thmks  the  inference  of  Psedobap- 
tists  unreasonable,  that  because  Paul  men- 
tions the  baptism  of  Stephanas's  household, 
he  must  have  baptized  infants :  for  without 
the  last  verse,  which  assures  us  they  were 
not  infants,  it  could  not  be  fairly  inferred 
from  the  16th  verse.  These  are  his  words: 
"  I  think  it  unreasonable  that  the  apostle's 
hare  mention  of  baptizing  his  household, 
should  be  thought  competent  to  conclude 


SCRIPTURE     GUIDE     TO     BAPTISM, 


207 


that  infants  were  baptized  by  him." —  Works, 
vol.  i.  p.  494.  Pcedobap.  Exam.  vol.  ii.  p. 
358. 

Unreasonable  and  unfounded,  however, 
as  this  argument  is,  it  is  what  is  most  com- 
monly urged,  and  urged  even  as  an  author- 
ity, for  administering  this  ordinance  to  in- 
fants. We  have  now  read  the  description 
of  all  the  households  that  are  recorded  as 
baptized  by  the  apostles ;  and,  though 
households  almost  without  number,  are 
mentioned  in  Scripture,  and  nothing  added 
by  which  we  know  of  what  they  consisted, 
of  infants,  or  grown  persons ;  yet  it  has 
pleased  God,  that  the  hoiiselwlds  baptized 
should  all  be  described,  so  that  after  ages 
might  not  be  left  to  uncertain  conjectures 
respecting  them.  Lydia's  household  are 
brethren,  and  comforted ;  the  jailer's  are 
all  taught,  and  all  believed  ;  Crispus's  all 
believed  ;  and  Stephanas's  were  the  fruits 
of  the  gospel,  and  set  themselves  to  do  good 
to  the  saints.  Hence,  if  the  word  of  God 
is  to  be  our  only  guide  in  the  things  of  God, 
the  baptism  of  infants,  on  the  ground  of  the 
passages  we  have  yet  met  with,  is  justly 
styled,  as  we  have  seen,  "  unreasonable," 
and  "good  for  nothing." 


SECTION   XV. 

Certain  disciples  at  Ephesus  baptized. 

This  is  the  ninth  and  last  place,  in  the 
Acts  of  the  Apostles,  relative  to  our  present 
inquiries.  The  question  whether  the  per- 
sons, in  this  instance  were  baptized  twice, 
first  with  John's  baptism,  and  now  Christ's, 
does  not  materially  concern  us.  All  we 
have  to  consider  is  the  description  given  of 
them ;  for  which  the  text  alone  must  be 
consulted. 

Acts  xix.  1.  Paul  having  passed  through 
the  upper  coasts,  came  to  Ephesus ;  and 
finding  certain  disciples.  2.  He  said  unto 
them.  Have  ye  received  the  Holy  Ghost 
since  ye  believed?  And  they  said  unto 
him.  We  have  not  so  much  as  heard 
whether  there  be  any  Holy  Ghost.  3.  And 
he  said  unto  them,  Unto  what  then  were  ye 
baptized  ?  and  they  said.  Unto  John's  bap- 
tism. 4.  Then  said  Paul,  John  verily  bap- 
tized with  the  baptism  of  repentance,  say- 
ing unto  the  people.  That  they  should  be- 
lieve on  him  which  should  come  after  him, 
that  is,  on  Christ  Jesus.  5.  When  they 
heard  this,  they  were  baptized  in  the  name 
of  the  Lord  Jesus.  6.  And  when  Paul  had 
laid  his  hands  upon  them,  the  Holy  Ghost 
come  on  them ;  and  they  spake  with 
tongues,  and  prophesied.  7.  And  all  the 
men  were  about  twelve. 


That  these  persons  were  proper  subjects 
of  baptism,  by  previous  conversion,  is  clear; 
For,  1;  They  are  called  disciples.  2.  They 
believed.  3.  They  received  the  Holy  Ghost. 
4.  They  spake  with  tongues  and  prophe- 
sied. 5.  They  were  all  together  twelve 
men.  No  room  therefore,  is  left  for  dispute. 
INone  will  contend  that  any  of  these  were 
infants ;  that  they  were  infant  believers — 
ini'a.nt  prophets,  or  infant  7?ie«. 

We  have  now  passed  through  all  the 
Acts  of  the  Apostles,  and  examined  all  the 
instances  of  the  administration  of  this  or- 
dinance recorded  in  this  sacred  history,  and 
to  this  place  we  can  confidently  assert,  that 
we  have  no  where  found  a  single  place  or 
passage,  that  describes,  records,  or  implies 
the  baptism  of  any  infants.  The  reader 
will  not  suppose  this  a  hasty  conclusion, 
when  he  hears  the  following  Paedobaptists : 

Dr.  Goodwin.  "  Baptism  supposeth  re- 
generation sure  in  itself  first.  Sacraments 
are  never  administered  to  begin,  or  work 
grace.  Read  ALL  the  Acts,  still  it  is  said, 
they  believed,  and  were  baptized."-  Works, 
vol.  i.  P.  1.  p.  200. 

Mr.  T.  Boston.  "  There  is  no  example 
of  baptism  recorded  in  the  scriptures,  where 
any  were  baptized  but  such  as  appeared  to 
have  a  saving  interest  in  Christ." —  Works, 
p.  334. 

Limborch.  "  There  is  no  instance  that 
can  be  produced,  from  which  it  may  indispu- 
tably be  inferred  that  any  child  was  baptized 
by  the  apostles." — Complete  Sys.  Div.  B.  V. 
ch.  xxii.  §  ii. 

Mr.  Baxter.  (The  appeal  he  makes  to 
Mr.  Blake,  in  this  place,  might  be  made 
with  all  due  respect,  to  every  Pegdobaptist.) 
"  I  conclude,  that  all  examples  of  baptism 
in  scripture  do  mention  only  the  adminis- 
tration of  it  to  the  professors,  of  saving 
faith ;  and  the  precepts  give  us  no  other  di- 
rections. And  I  provoke  Mr,  Blake,  as  far 
as  is  seemly  ibr  me  to  do,  to  name  one  pre- 
cept or  example  for  baptizing  any  other, 
and  make  it  good  if  he  can." — Dispute  of 
Rights  to  Saeram.  p.  156.  Peed.  Ex.  vol. 
ii.  p.  29. 


THE  EPISTLES. 

SECTION    XVI. 

Passages  which  contain  an  express  allusion 
to  the  mode  of  Baptism. 

Rom.  vi.  3.  Know  ye  not,  that  so  many 
of  us  as  were  baptized  into  Jesus  Christ 
were  baptized  into  his  death  ?  4.  There- 
fore we  are  buried  with  him  by  baptism  m- 
to  death  ;  that  like  as  Christ  was  raised  up 
from  the  dead  by  the  glory  of  the  Father, 


208 


SCRIPTURE     GUIDE     TO    BAPTISM. 


even  so  we  also  should  walk  in  newness  of 
life.  5.  For  if  we  luive  been  planted  to- 
gether in  the  likeness  of  his  death,  we  shall 
be  also  in  the  likeness  of  his  resurrection. 

Col.  ii.  12.  Buried  with  him  in  baptism, 
wherein  also  we  are  risen  with  him  through 
the  faith  of  the  operation  of  God,  who  hath 
raised  him  from  the  dead. 


The  object  of  the  apostle  Paul  in  these 
places,  and  their  connexion,  is  to  show  the 
churches  to  which  he  is  here  writing,  the 
necessity  of  a  holy  walk  and  conversation. 
To  this  end  he  puts  them  in  mind  of  their 
baptism,  the  profession  they  made  in  it,  and 
the  obligation  they  took  upon  themselves 
to  live  according  to  those  truths  which  .the 
ordinance  did  plainly  signify.  "  Know  ye 
not,  says  he,  that  so  many  of  us  as  were 
baptized  into  Jesus,  into  a  profession  of  his 
religion,  were  baptized  into  his  death,"  into 
a  reliance  upon,  and  conformity  to  his  death ; 
the  great  design  of  which  was  to  take  away 
sin,  and,  consequently,  as  our  Lord  died, 
and  was  buried  on  account  of  it,  so  should 
we  be  buried  to  the  love  and  practice  of  it. 
Then  follows  this  plain  and  striking  allusion 
to  baptism  in  ver.  4,  which,  with  the  last 
verse  above  reads  to  this  effect : 

"  Therefore  (to  express  this  very  design) 
are  we  BURIED  by  and  in  baptism,  with 
Christ  our  Lord  ;  and  as  He  was  raised  up 
from  the  dead  by  the  glory  of  the  Father, 
so  we  are  at  our  baptism,  WHEREIN  we 
likewise  are  raised  up  to  walk  in  newness 
of  life,  through  the  iaith  of  the  operation 
of  God,  which  alone  can  produce  the  spir 
itual  and  saving  effect  which  the  outward 
form  was  to  signify. 

In  this  place  the  apostle  does  plainly  de- 
scribe baptism  as  a  BURIAL,  and  thus  de- 
signed as  an  image  of  the  burial  and  res- 
urrection of  Christ. 

Thus  the  sense  of  the  word  "  baptize," 
and  the  necessary  and  design  of  "  going 
down  INTO,  and  coming  up  OUT  OF  the 
water ;"  of  "  baptizing  in  the  Jordan,"  and 
where  "there  was  MUCH  WATER:" 
which  phrases  we  have  already  found  in 
connexion  with  baptism,  are  all  evidently 
explained.  Psedobaptist  divines,  of  the 
greatest  celebrity  for  learning  and  informa- 
tion have  frankly  allowed  what  we  have 
above  asserted.  We  have  no  difficulty  but 
in  making  such  a  selection  as  will  be  most 
highly  esteemed  by  the  reader.  The  fol- 
lowing are  the  greatest  and  the  most  unex- 
ceptionable that  could  be  produced. 

Dr.  Wall  (^Vicar  of  Shoreham,  in  Kent, 
and  author  ol  that  famous  work  "  the  His- 
tory of  Infant  Baptism,"  for  which  he  re- 
ceived the  thanks  of  the  whole  clergy  in 
convocation.)  "  As  to  the  manner  of  bap- 
tism then  generally  used,  the  texts  produc- 
ed by  every  one  that  speaks  of  these  mat- 


ters, John  iii.  23.  Mark  i.  5.  Acts  viii.  38. 
are  undeniable  proofs  that  the  baptized  per- 
son went  ordinarily  into  the  water,  and 
sometimes  the  Baptists  too.  We  should 
not  know  from  these  accounts  whether  the 
whole  body  of  the  baptized  was  put  under 
water,  head  and  all,  were  it  not  for  two  la- 
ter proofs,  which  seem  to  me  to  put  it  OUT 
OF  aUESTION.  One,  That  St.  Paul 
does  twice,  in  an  allusive  way  of  speaking, 
call  baptism  a  burial.  The  other,  The  cus- 
tom of  the  Christians  in  the  near  succeed- 
ing times,  which  being  more  largely  and 
particularly  delivered  in  books,  is  known  to 
have  been  generally,  or  ordinarily,  a  TO- 
TAL IMMERSION." — Defence  of  the 
Hist,  of  Inf  Bap.  p.  131. 

Archbishop  Tillotson.  "  Anciently  those 
who  were  baptized  were  immersed  and  bu- 
ried in  the  water,  to  represent  their  death 
to  sin  ;  and  then  did  rise  up  out  of  the  wa- 
ter, to  signify  their  entrance  upon  a  new 
life.  And  to  these  customs  the  apostle  al- 
ludes. Rom.  vi.  2 — 6." —  Works,  vol.  i.  Ser. 
vii.  p.  179. 

Archbishop  Seeker.  "  Bmying,  as  it 
were,  the  person  baptized  in  the  water,  and 
raising  him  out  again,  without  question, 
was  anciently  the  more  usual  method  :  on 
account  of  which,  St.  Paul  speaks  of  bap- 
tism as  representing  both  the  death,  burial, 
and  resurrection  of  Christ,  and  what  ia 
grounded  on  them — our  being  dead  and 
buried  to  sin.  and  our  rising  again  to  walk 
in  newness  of  life." — Loc.  on  Catechism,  L. 
xxxv. 

Dr.  Samuel  Clarke.  "  We  are  buried 
with  Christ  by  baptism,  ^c.  In  the  primi- 
tive times  the  manner  of  baptizing  was  by 
immersion,  or  dipping  the  whole  body  into 
the  water.  And  this  manner  of  doing  it 
was  a  very  significant  emblem  of  the  dying 
and  rising  again,  referred  to  by  St.  Paul 
in  the  above  mentioned  similitude." — Ex- 
pos, of  the  Church  Catechism,  p.  294,  ed.  6. 

Dr.  Wells.  "  St.  Paul  here  alludes  tc 
immersion,  or  dipping  the  whole  body  un- 
der water  in  baptism  ;  which  he  intimates, 
did  typify  the  death  and  burial  (of  the  per- 
son baptized)  to  sin,  and  his  rising  up  out 
of  the  water  did  typify  his  resurrection  to 
newness  of  life." — Illust.  Bib.  on  Rom.  vi.  4. 

Dr.  Doddridge,  (in  whose  words  we  have 
Mr.  John  Wesley,  and  Mr.  George  While- 
field,  the  former  in  a  Note,  and  the  latter  in 
a  Sermon  on  this  verse.)  "Buried  with 
him  in  baptism.  It  seems  the  part  of  can- 
dor to  confess,  that  here  is  an  allusion  to 
the  manner  of  baptizing  by  immersion." — 
Fam.  Expos.  Note  on  the  place. 

Dr.  Whitby,  (author  of  the  Commentary 
on  the  New  Testament,  and  more  than  for- 
ty other  learned  works.)  "  It  being  so  ex- 
pressly declared  here,  [Rom.  vi.  4.]  and 
Col.  ii.  42.  that  we  are  buried  with  Christ 


SCRIPTURE     GUIDE     TO     BAPTISM. 


209 


in  baptism,  by  being  buried  under  water ; 
and  the  argument  to  oblige  us  to  a  conform- 
ity to  his  death,  by  dying  to  sin,  being  ta- 
ken hence  ;  and  ihis  iifimersion  being  rehg- 
ously  observed  by  all  Christians  ibr  THIR- 
TEEN CENTURIES,  and  approved  by 
our  church,  and  the  change  of  it  into  sprink- 
ling, even  without  any  allowance  from  the 
author  of  this  institution,  or  any  license 
from  any  council  of  the  church,  being  that 
which  the  Romanist  still  urgeth  to  justify 
his  refusal  of  the  cup  to  the  laity  :  it  were 
to  be  wished,  that  this  custom  might  be 
again  of  general  use,  and  aspersion  only 
permitted,  as  of  old,  in  case  of  the  Clinici. 
or  in  present  danger  of  death." — Note  on 
Rom.  vi.  4. 

The  apostle  uses  the  figure  of  planting, 
as  well  as  of  burying,  in  allusion  to  bap- 
tism, ver.  5.  "  If  we  have  planted  togeth- 
er," &c. 

Assembly  of  Divines.  '•'  If  we  have  been 
planted  together.  By  this  elegant  simili- 
tude the  apostle  represents  to  us,  that,  as  a 
plant  that  is  set  in  the  earth  lieth  as  dead 
and  immovable  for  a  time,  but  after  springs 
up  and  flourishes,  so  Christ's  body  lay  dead 
for  a  while  in  the  grave,  but  sprung  up  and 
reflourished  in  his  resurrection ;  and  we 
also  when  we  are  baptized,  are  buried,  as 
it  were,  in  the  water  for  a  time,  but  after 
are  raised  up  to  newness  of  life." — An7iot. 
in  loc. 

Dr.  Macknight.  '  Planted  together  in 
in  tiie  likeness  of  his  death.'  "  The  burying 
of  Christ  and  of  believers  first  in  the  water 
of  baptism,  and  afterward  in  the  earth,  is 
fitly  enough  compared  to  the  planting  of 
seeds  in  the  earth,  because  the  effect  in 
both  cases,  is  a  reviviscence  to  a  state  of 
greater  perfection." 

Dr.  Tovverson,  speaking  of  "  Plunging 
the  party  baptized,"  adds,  it  is  "  A  signifi- 
cation which  St.  Paul  will  not  suffer  those 
to  forget,  who  are  acquainted  with  his  epis- 
tles. For,  with  reference  to  that  manner 
of  baptizing,  we  find  him  affirming,  Rom. 
vi.  4,  that  we  are  '  buried  with  Christ  by 
baptism,'  &c.  And  again,  ver.  5,  that.  '  if 
we  have  been  planted  together  in  the  like- 
ness of  his  death,  we  shall  be  also  in  the 
likeness  of  his  resurrection." — Of  the  Sac. 
of  Bap.  Part  iii.  p.  51. 


SECTION     XVII. 

Occasional  mention  of  Baptism. 

Eph.  iv.  5.  One  Lord,  one  i'aith,  one 
baptism. 

1  Cor.  xii.  13.  For  by  one  Spirit  we  all 
are  baptized  into  one  body,  whether  we  be 
Jews  or  Gentiles,  whether  we  be  bond  or 

Vol.  1.— Aa. 


free  ;  and  have  been  all  made  to  drink  into 
one  Spirit. 

Gal.  iii.  27.  For  as  many  of  you  as 
have  been  baptized  into  Christ,  have  put  on 
Christ. 

1  Cor.  XV.  29.  Else  what  shall  they  do 
which  are  baptized  for  the  dead,  if  the  dead 
rise  not  at  all  ?  Why  are  they  then  bap- 
tized for  the  dead  ? 

To  the  Ephesians  and  Corinthians  the 
apostle  is  recommending  peace  and  unity, 
that  they  should  be  all  of  one  heart  and 
mind,  so  that  there  be  no  schism  in  the 
body,  as  all  were  one  in  Christ.  To  urge 
which,  he  puts  them  in  mind  of  what  they 
were  taught  at  the  first,  that  there  was  but 
"  One  Lord,  one  faith,  one  baptism,"  and 
that  "all  were  baptized  into  one  body, 
whether  Jews  or  Gentiles."  We  have  only 
to  observe  here,  what  we  have  so  frequent- 
ly noticed  before,  the  apostle  puts  faith  be- 
fore baptism,  as  Christ  the  great  Lawgiver 
had  done,  He  that  helieveth,  and  is  baptized. 
"  One  faith,  one  baptism." 

In  the  above  verses  to  the  Galatians,  the 
apostle  is  thought  to  be  alluding  to  the 
change  of  garments  which  must  necessari- 
ly take  place  after  the  celebration  of  the 
ordinance  ;  which  might  signify,  what  is 
frequently  referred  to  in  the  Epistles,  The 
putting  off  the  old  man  of  sin  and  corrup- 
tion, and  putting  on  the  new  man  of  regen- 
eration, and  especially  of  putting  on  Christ, 
as  the  Lord  our  righteousness. — See  Abp. 
TiUoison''s  Works,  vol.  i.  Serm.  vii.  p.  179. 

The  last  verse  cited  above  (1  Cor.  xv. 
29,)  has  given  rise  to  many  conjectures, 
and  considerable  controversy,  but  which  do 
by  no  means  concern  our  present  inquiries. 
The  following  extract  on  it  is  submitted  to 
the  reader's  attention. 

Dr.  John  Edwards.  "  Some  of  the  Fath- 
ers hold,  that  the  apostle's  argument  in  the 
text  is  of  this  sort:  If  there  should  be  no 
resurrection  of  the  dead  hereafter,  why  is 
baptism  so  significant  a  symbol  of  our  dy- 
ing and  rising  again,  and  also  of  the  death 
and  resurrection  of  Christ?  The  immer- 
sion into  the  water,  was  thought  to  signify 
the  death  of  Christ,  and  their  coming  out 
denoted  his  rising  again,  and  did  no  less 
represent  their  own  future  resurrection." — 
In  Dr.  Stennett  on  Addington.  p.  105. 


SECTION     XVIII. 

Baptism  illustrated  by  events  recorded  in 
the  Old  Testament. 

These  are  the  last  passages  we  find  in 
the  New  Testament  which  relate  to  the 
subject. 


210 


SCRIPTURE     GUIDE     TO    BAPTISM. 


1  Cor.  X.  1.  Moreover,  brethren,  I  would 
not  that  ye  should  be  ignorant,  how  that 
all  our  fathers  were  under  the  cloud,  and 
all  passed  through  the  sea  :  2.  And  were 
all  baptized  unto  Moses  in  the  cloud  and  in 
the  sea. 

1  Pet.  iii.  20.  The  long  suffering  of  God 
waited  in  the  days  of  Noah,  while  the  ark 
was  a  preparing,  wherein  few,  that  is,  eight 
souls,  were  saved  by  water.  21.  The  like 
figure  whereunto  even  baptism  doth  also 
now  save  us,  (not  the  putting  away  of  the 
filth  of  the  flesh,  but  the  answer  of  a  good 
conscience  towards  God)  by  the  resurrec- 
tion of  Jesus  Christ. 

The  better  to  understand  the  apostle 
Paul,  in  the  first  passage  above,  the  reader 
would  do  well  to  peruse  the  place  in  the 
Old  Testament,'  to  which  he  refers,  viz. 
Exod.  xiv.  From  (his  chapter,  and  refer- 
ences to  it,  we  learn,  that  the  Israelites 
went  down  into  the  midst  of  the  Red  Sea ; 
that  the  water  divided,  opening  a  passage 
for  them,  and  forming  a  wall  on  each  side, 
so  that  they  passed  over  as  on  dry  ground. 
We  also  learn,  that  the  cloud  that  conduct 
ed  them  totally  hid  the  Israelites  from  their 
enemies ;  that  it  was  bright  and  shining 
toward  the  former,  while  it  was  dark  and 
terrific  toward  the  latter.  It  does  not  ap- 
pear that  any  water  affected  the  Israelites 
in  any  sense  whatever ;  and  hence,  the 
word  "  baptized"  must  be  used  by  the  apos- 
tle figuratively.  Then  we  have  only  to  ask, 
Does  the  situation  of  the  Jews,  " /u  the 
cloud,  and  in  the  sea,"  best  agree  to  sprink- 
ling with  water,  or  a  total  burial  in  it? 
Psedobaptists  of  the  highest  character  in  the 
learned  world  will  answer. 

Witsius  expounds  the  place  to  this  effect. 
"  How  were  the  Israelites  baptized  in  the 
cloud,  and  in  the  sea,  seeing  they  were 
neither  immersed  in  the  sea,  nor  wetted  by 
the  cloud  ?  It  is  to  be  considered,  that  the 
apostle  here  uses  the  term  '  baptism'  in  a 
figurative  sense :  yet  there  is  some  agree- 
ment to  the  external  sign.  The  sea  is  wa- 
ter and  a  cloud  differs  but  little  from  water. 
The  cloud  hung  over  their  heads,  and  the 
sea  surrounded  them  on  each  side  ;  and  so 
the  water  in  regard  to  those  that  are  bap- 
tized."— (Econ.  Fated.  Lib.  IV.  Chap.  x.  5 
11. 

Dr.  Whitby.  "  They  were  covered  with 
the  sea  on  both  sides,  Exod.  xiv.  22,  so  that 
both  the  cloud  and  the  sea  had  some  resem- 
blance to  our  being  covered  with  water  in 
baptism.  Their  going  into  the  sea  resem- 
bled the  ancient  rite  of  going  into  the  wa- 
ter ;  and  their  coming  out  of  it,  their  rising 
up  out  of  the  water." — In  PcBedohap.  Exam. 
vol.  i.  p.  187. 

Mr.  Gataker.  '■  As  in  the  Christian  rite, 
when  persons  are  baptized,  they  are  over- 


whelmed, and,  as  it  were,  buried  m  water, 
and  again,  when  they  emerge,  they  rise  as 
out  of  a  sepulchre,  .so  the  Israehtes  might 
seem,  when  passing  through  the  waters  of 
the  sea  that  were  higher  than  their  heads, 
to  be  overwhelmed,  and,  as  it  were,  buried, 
and  again  to  emerge  and  arise  when  they 
escaped  to  the  opposite  shore." —  Ut  Sitpra. 

The  apostle  Peter,  in  the  place  above  ci- 
ted, is  speaking  of  the  end  and  design  of 
baptism.  If  he  thought  at  all  of  the  mode 
of  it,  we  conceive  the  situation  of  Noah  in 
the  ark.  and  of  the  ark  in  the  deluge,  when 
it  was  borne  by  the  waters  of  the  great 
deep,  and  beneath  the  torrents  that  fell 
when  the  vniidows  of  heaven  loere  opened, 
(Gen.  viii.  11,)  will  better  agree  to  the  im- 
mersion of  a  person  in  water,  than  to  sprink- 
ling two  or  three  particles  on  the  face.  So 
as  Noah  was  here  preserved  by  water,  from 
the  general  destruction,  in  like  manner  is  not 
the  Christian  by  baptism,  not  eilcaeio'usly, 
but  in  a  figurative  and  declarative  sen;**, 
when  with  it,  and  in  it  he  has  a  living  failh 
in  what  his  baptism  sets  forth,  namely,  the 
death  and  resurrection  of  Christ. 

Sir  N.  Knatchbull.  "  The  proper  end  of 
baptism,  is  the  sign  of  a  resurrection  by  faith 
in  the  resurrection  of  Jesus  Christ ;  of  which 
baptism  is  a  very  hvely  and  impressive  fig- 
ure; as  also,  the  ark  o-f  Noah,  out  of  which 
he  returned,  as  it  were,  out  of  a  sepulchre,  to 
a  new  life."     Animad.  in  Lib.  N.  T.  ad.  loc. 

Baptism,  when  thus  properly  attended  to 
is  the  answer  of  a  good  conscience  towards 
God,  as  it  is  an  act  of  obedience  to  bis-  word; 
and  will,  as  revealed  in  the  scripture*. 
Not,  says  the  apostle,  the  mere  washing  in 
water,  which  is  of  no  importance  of  itseli^ 
can  but  at  best  cleanse  the  outward  man  ; 
but  a  baptism,  accompanied  with  the  effect- 
ual converting  power  of  the  Holy  Ghost, 


CONCLUSION. 

Containing  a  sJmrt  examination  of  the  Rise 
and  Grounds  of  Pcedohaptism. 

We  have  now,  my  reader,  "  searched  the 
scriptures"  throughout,  as  our  Lord  and 
Saviour  directs,  and  have  faithfully  quoted, 
in  this  work,  every  passage  that  con- 
tains any  information,  either  as  to  the  sub- 
jects or  mode  of  this  ordinance  ;  and  in  this 
we  have  laid  before  you  what  we  conceive 
The  Scripture  Guide  to  Baptism ;  the 
guide  God  himself  gives  you ;  and  a&  it  is 
a  subject  in  which  the  word  of"  God  alone, 
and  human  wisdom  and  reason  in  no  meas- 
ure, can  direct  us,  it  is  the  Christian^u  oraly 
guide. 

The  two  inquiries,  therefore,  proposed'  at 
our  setting  out,  namely,  "Who  were  baptiz- 


SCRIPTURE    GUIDE     TO    BAPTISM. 


211 


ed."  and  "in  what  manner,"  as  recorded  in 
the  New  Testament,  we  are  now  empower- 
ed to  answer :  We  have  no  where  found, 
through  all  this  sacred  book,  oyiy  one  per- 
son baptized,  (Christ  excepted,)  that  we 
have  the  slightest  reason  to  suppose,  was 
not  first  instructed  in  the  doctrines  of  the 
gospel,  and  had  professed  to  believe ;  but 
of  almost  every  individual,  this  is  either  ex- 
press'ly  testified,  or  so  implied  as  to  leave 
no  ground  for  dispute.  And,  as  to  the 
mode,  we  have  no  where  met  with  a  single 
verse  or  word  which  indicates  the  applica- 
teoH  of  water  by  pouring  or  sprinkling  ;  but 
whenever  any  thing  is  found  descriptive  of 
this  ordinance,  immersion  as  the  word  bap- 
tism, undeniably  signifies,  is  plainly  implied 
in  eircumslances,  and  supported  by  allu- 
:dons. 

If  you,  my  reader,  have  been  brought  up 
and  educated,  as  a  Peedobaptist,  you  will,  I 
■conceive,  be  disposed,  after  reading  the  fore- 
going pages,  to  ask  the  following  questions. 
The  limits  of  this  work  do  not  admit 
but  of  a  few  words  in  answer :  the  subject 
will  remain  for  your  mature  consideration. 
I  shall  generally  cite,  as  heretofore,  Psedo- 
baptist  divines,  and  other  learned  writers,  in 
confirmation  of  the  replies  made  to  your 
questions,  and  sometimes  insert  such  ex- 
tracts as  the  best  and  only  answer. 

I.    RESPECTING   THE    SUBJECTS  OF   BAPTISM. 

1.  Question.  In  the  Scriptures  you  have 
cited,  I  certainly  have  not  found  any  in- 
stance of  the  baptism  of  infants ;  but  is 
there  noiin  all  the  Nexc  Testament  a  single 
instance  of  it,  nor  command  for  it  ? 

Bishop  Burnet.  "  There  is  no  express 
precept  or  rule  given  in  the  New  Testa- 
ment for  baptism  of  infants." — Exjms.  of 
Articles,  Art.  xxvii. 

Mr.  Palmer.  "  There  is  nothing  in  the 
words  of  institution,  nor  in  any  after  ac- 
counts of  tiie  administration  ol'this  rite,  re- 
specting tiie  baptism  of  infants :  there  is 
not  a  single  precept  for,  nor  example  of, 
this  practice  through  ihe  whole  New  Tes- 
tament."— Ansicer  to  Dr.  Priestly  on  the 
Lord's  supper,  p.  7. 

Luther.  "  It  cannot  be  proved  by  the 
sacred  scripture,  that  infant  baptism  was 
instituted  by  Christ,  or  begun  by  the  first 
Christians  after  the  apostles.  Pcedobap- 
Exam.  vol.  ii.  p.  4. 

2.  If  this  be  admitted,  what  is  to  be  made 
of  the  following  passage,  which  is  so  com- 
monly urged  in  support  of  infant  baptism  ? 
Mark  x.  14.  "  Sutler  the  little  children  to 
come  unto  me,  and  forbid  them  not:  for  of 
such  is  the  kingdom  of  God." 

Answer.  Christ  did  not  baptize  these 
children,  for  he  never  baptized  at  all ;  John 
iv.  2,  nor  had  he  commanded  this  practice 


upon  his  disciples,  or  they  would  not  now 
forbid  them  to  be  brought :  nor  is  there  a 
word  of  baptism  in  all  the  connexion. 

Poole's  Continuators.  "  We  must  take 
heed  we  do  not  found  infant  baptism  upon 
the  example  of  Christ  in  this  text;  for  it  is 
certain  that  he  did  not  baptize  these  child- 
ren. Mark  only  saith,  He  took  them  up  in 
his  arms,  laid  his  hand  on  them,  and  bless- 
ed them." — Annot.  on  the  place  in  Matt, 
xix.  14. 

Burkitt.  "  They  were  brought  unto  Je- 
sus Christ  but  for  what  end  ?  Not  to  bap- 
tize them,  but  to  bless  them." — In  loc. 

3.  But  are  not  the  children  of  believers 
said  to  be  holy  7  1  Cor.  viii.  14.  "  The  un- 
believing husband  is  sanctified  by  the  wife, 
and  the  unbelieving  wife  is  sanctified  by 
the  husband  ;  else  were  your  children  un- 
clean, but  now  are  they  holy."  If  "  holy" 
they  are  surely  proper  subjects  of  bap- 
tism. 

A^isicer.  The  apostle  is  here  removing 
a  doubt  which  some  Christians  entertained 
at  Corinth,  whet.her  it  was  lawful  for  be- 
lieving persons  to  abide  with  their  unbeliev- 
ing husbands  or  wives ;  as,  in  a  similar 
case,  the  Jews,  under  the  law,  were  com- 
manded to  separate.  The  apostle  requires 
that  the  believer  should  not  depart,  if  the 
unbeliever  be  pleased  to  abide  ;  "  for  the 
unbelieving  husband,"  he  adds,  "  is  sancti- 
fied by  the  wife ;"  or  rather,  has  been  sanc- 
tified to  the  wife,  &c.  This  is,  as  they 
were  united  according  to  the  holy  law  of 
God,  he  was  thereby  made,  and  still  con- 
tinues to  be,  her  lawful  husband  ;  as  much 
so  now  as  before  her  conversion,  or  as  if 
both  were  converted.  Then  follows,  as  the 
consequence  of  this  lawful  union,  "  else 
were  your  children  unclean,  but  now  are 
they  holy,"  that  is,  else  they  would  be  born 
of  unlawful  intercourse,  but  now  are  they 
lawfully  begotten,  according  to  God's  holy 
will,  in  the  ordinance  of  matrimony. 

St.  Ambrose  interprets  the  passage. 
"  The  children  are  holy,  because  they  are 
born  of  lawful  marriage." — In  Tombe's  Ex- 
ervitation,  p.  42. 

Suares  and  Vasques.  "  The  children 
are  called  holy,  in  a  civil  sense ;  that  is, 
legitimate,  and  not  spurious.  As  if  Paul 
had  said,  If  your  marriage  were  unlawful, 
your  children  would  be  illegitimate.  But 
the  former  is  not  a  fact ;  therefore  not  the 
latter." — In  Pa-dobap.  Exam.  vol.  ii.  p.  373. 

I  request  my  reader  to  observe,  it  is  not 
said  the  children  are  holy,  because  the  be- 
lieving, but  the  unbelieving  parent  is  sanc- 
tified :  and  as  this  sanctification  can  only 
be  understood  in  a  civil  or  legal  sense,  no 
more  can  that  which  flows  from  it,  or  is 
consequent  upon  it ;  and  therefore  the  pas- 
sage interprets  itself 

You  cannot  mean  to  say,  that  the  child- 


212 


SCRIPTURE     GUIDE     TO    BAPTISM. 


ren  of  believers  are  in  any  sense  better,  or 
more  holy  by  nature  or  by  birth,  than  other 
children  :  that  real  spiritual  hohness  is  pro- 
pac'ated  irom  parents  to  children.  Then 
wouM  not  such  children  need  conversion, 
nor  the  merits  of  the  blood  of  Christ ;  imich 
Jess  need  they  the  baptism  of  water,  which 
is  the  figure  of  cleansing  from  sin.  See 
Acts  xxii.  16 — 86.  And  hence,  if  this  be 
the  sense  you  attach  to  this  passage,  so  far 
from  its  forming  an  argument  for  the  bap- 
tism of  these  holy  children,  it  would  be  an 
argument  against  it. 

But  that  there  is  no  real  holiness  convey- 
ed from  parent  to  child  is  taught  by  the  un- 
erring pen  of  inspiration,  in  the  language 
of  the  devout  son  of  pious  Jesse,  "  Behold, 
I  was  shapen  in  iniquity,  and  in  sin  did  my 
mother  conceive  me."  Psalm,  li.  5.  St. 
Paul  included  himself  with  all  the  people 
of  God,  puts  them  all  on  a  level  with  man- 
kind at  large,  as  to  their  state  of  nature. 
"  We  were  by  nature  the  children  of  wrath, 
even  as  others.''  Eph.  ii.  3.  Mere  legiti- 
macy of  birth,  to  which  ihe  apostle  alludes 
in  the  passage  in  question,  is  never  urged 
as  an  argument  lor  baptism  ;  and  real  spir- 
itual holiness,  we  have  proved,  none  by  na- 
ture possess.  A  thousand  Poidobaptist 
writers  might  be  cited  to  attest  this  truth. 
We  have  only  room  for  one  : 

Mr.  Dorrington.  "  Although  the  parents 
be  admitted  into  the  new  covenant,  the 
children  born  of  them  are  not  born  within 
that  covenant,  but  are,  as  all  others,  born 
in  a  state  of  rebellion  and  misery." 

4.  But  if  there  are  no  passages  in  the 
New  Testament  that  authorize  infant  bap- 
tism, will  not  the  covenant  of  God,  made 
with  Abraham  and  his  seed,  to  be  their  God 
in  all  generations.  Gen.  xvii.  7,  be  a  suffi- 
cient ground  for  it?  for  believers  are  Abra- 
ham's spiritual  seed,  consequently  they  and 
their  seed  come  under  the  promise. 

Answer.  God  did  promise  to  be  a  God 
to  Abraham  and  to  his  seed,  and  was  faith- 
ful to  his  word.  But  though  peculiar  favors 
of  a  temporal  and  eternal  nature  were  be- 
stowed on  Abraham's  seed,  the  Jews  at 
large,  more  than  any  other  nation  of  the 
earth,  (which  it  will  not  be  necessary  here 
to  enumerate.)  yet  the  Lord  was  God,  in  a 
spiritual,  experimental,  and  saving  sense, 
only  to  .such  of  Abraham's  seed  as  had 
the  faith  of  their  father  Abraham.  The 
following  scriptures  will  prove  it  beyond  all 
doubt. 

Rom.  ix.  6 — 8.  "  For  they  are  not  all 
Israel,  which  are  of  Israel  ;  neither  because 
they  arc  the  seed  of  Abraham,  are  they  all 
children;  that  is,  they  which  are  the  chil- 
dren of  the  flesh,  these  are  not  the  children 
of  God."  Ch.  iv.  12.  He  is  --the  father 
of  circumcision  to  them  who  are  not  of  the 
circumcision  only,  but  who  also  walk  in  the 


steps  of  that  faith  of  our  father  Abraham." 
Gal.  ii.  7.  "  Know  ye  therefore  that  they 
which  are  of  faith,  the  same  are  the  chil- 
dren of  Abraham.'  (ver.  29.)  "Andifye 
are  Christ's,  then  are  ye  Abraham's  seed, 
and  heirs  according  to  the  promise." 

Hence  Abraham's  spiritual  seed  are  not 
Abraham's  own  children,  if  destitute  of 
faith ;  and  certainly  not  the  unregenerate 
posterity  of  believing  Gentiles,  as  it  de- 
pends, in  no  measure,  on  carnal  descent ; 
but  such  are  they,  of  any  nation,  who  have 
Abraham's  faith ;  or,  in  the  most  decisive 
language,  are  believers  in  Christ.  Hence 
we  cannot  be  at  a  loss  to  know,  if  that 
promise  to  Abraham  bears  at  all  on  the 
subject  of  baptism,  whose  opinion  and 
practice  it  supports. — See  atiswer  to  Ques- 
tion 7. 

5.  But  are  not  children  admitted  and 
made  members  of  the  church  of  Christ  by 
baptism  ? 

Amiver.  If  you  mean  by  the  church  of 
Christ,  "  the  redeemed  of  the  Lord  amongst 
mankind,"  and  this  is  the  only  church  of 
Christ,  the  scriptures  describe,  then  you 
will  easily  perceive  it  impossible  for  bap- 
tism to  make  or  constitute  any  members  of 
that  church.  Many  who  do  not  observe 
baptism  are,  by  the  real  evidences  of  the 
Christian,  •members  of  Christ's  church; 
and  that  there  are  very  many  who  have 
been  baptized,  and  have  no  relation  to 
Christ,  is  too,  too  evident. 

Dr,  Whitby.  "  No  man  is  indeed  a  mem- 
ber of  Christ's  kingdom,  who  is  not  truly 
regenerate." — Note  on  John  iii.  3. 

Claude.  "  None  but  those  true  believ- 
ers, I  would  say,  those  who  would  join  to 
their  external  profession  of  Christianity,  a 
true  and  sincere  piety,  are  really  the  church 
of  Jesus  Christ." — Defence  of  Reform.  P. 
1,  p.  69. 

6.  But  is  it  not  baptism,  as  well  as  the 
Lord's  supper  a  seal  of  the  new  covenant, 
to  the  person  baptized  ? 

Ansioer.  It  is  commonly  so  thought,  but 
it  is  a  great  and  dangerous  error.  Neither 
baptism  nor  the  Lord's  supper  are  called 
seals,  in  the  sacred  pages  ;  they  of  them- 
selves produce  no  effect,  and  leave  no  im- 
pression. The  blood  and  Spirit  of  Christ 
alone  are  the  seals  of  the  new  covenant; 
by  the  former  the  covenant  is  ratified  and 
by  the  latter  our  interest  ascertained  and 
secured. 

Mr.  Baxter.  "  Some,  do  think  that  we 
ought  not  call  the  sacraments  seals,  as  being 
a  thing  not  to  be  proved  by  the  word." — 
Apology  against  Blake,  p.  118. 

Bishop  Hoadly.  '•  The  real  blood  of 
Christ,  as  shed  for  us,  or  m  other  words, 
his  death,  is  the  only  seal  of  the  covenant." 
— Li  Dr.  Bretts  Account  of  Sacra,  p.  155. 

7.  But  were  not  infants  admitted  mem- 


SCRIPTURE     GUIDE     TO    BAPTISM. 


213 


bers  of  the  Old  Testament  church  by  cir- 
cumcision i  and  shall  the  privileges  of  the 
Jewish  church  exceed  those  of  the  Chris- 
tian? 

Ansice?'.  The  church  or  Congregation 
of  God  under  the  old  economy  [which  the 
whole  nation  of  the  Jews  is  sometimes  call- 
ed] is  divided  in  the  scriptures,  into  two 
parts  :  1.  They  who  are  of  the  circumcis- 
ion only.  2.  They  who  are  NOT  of  the 
circumcision  only,  but  who  also  walk  in  the 
steps  of  the  faith  of  Abraham,  Rom.  iv.  12. 
So  the  covenant  and  promises  were  two- 
fold :  1.  Relating  to  a  kingdom  and  priv- 
ileges of  this  world,  common  to  all  Jews. 
2.  Relating  to  the  true  knowledge  and  en- 
joyment of  God,  peculiar  to  the  pious  part 
who  had  the  faith  of  Abraham.  Hence 
"there  was  (as  the  great  Vitringa  ob- 
serves,) an  external  and  carnal  covenant, 
under  the  old  economy,  besides  an  internal 
and  spiritual  covenant."  Now  circumcis- 
ion was  designed,  as  one  chief  object  of  it, 
to  be  an  abiding  testimony  that  ihe  persons 
were  the  legal  subjects  of  this  highly  favor- 
ed kingdom,  and,  consequently,  had  a  right 
to  the  external  privileges  of  it.  But  noth- 
ing but  the  faith  of  Abraham  entitled,  in 
the  present  state,  to  the  blessings  of  the 
latter  covenant.  None  but  such  as  were 
Jews  inwardly,  and  whose  circumcision 
was  of  the  heart,  constituted  the  true  spir- 
itual church  of  God,  amongst  the  seed  of 
Abraham. 

But  the  new  covenant,  and  the  whole 
kingdom  of  Christ  under  the  New  Testa- 
ment, is  entirely  spiritual.  Christ  himself 
testifies,  "  My  kingdom  is  not  of  this  world." 
John  xviii.  36.  And-St.  Paul  adds  the  au- 
thority of  Jeremiah  to  his  own,  to  prove 
thai  the  new  covenant  was  not  according 
to  the  old,  as  far  as  related  to  external 
things :  but  spiritual,  consisting  in  having 
the  divine  laws  written  on  their  hearts,  in 
the  forgiveness  of  their  sins,  and  in  a  sav- 
ing knowledge  of  the  Lord  their  God,  (see 
Heb.  viii.  8, 13.  Jer.  xxxi.  31,  34.)  Where- 
fore, as  circumcision  under  the  law,  entitled 
only  to  external  privileges,  and  the  bless- 
ings of  a  temporal  kingdom,  and  did  not 
make  the  persons  circumcised  members  of 
God's  true,  spiritual,  redeemed  church ; 
and  as  Ihe  New  Testament  dispensation 
has  no  worldly  kingdom  or  external  privi- 
leges attached  to  it,  but  is  entirely  spiritual, 
the  argument  for  infant  membership  now 
grounded  on  circumcision  in  the  old  econo- 
my, is  absurd,  and  without  the  leasi  foun- 
dation in  scripture.  Faith  in  Christ  Jesus 
alone  avails  to  secure  the  blessing  of  the 
covenant  of  grace,  in  any  age  of  the  world  : 
"for  in  Jesus  Christ  neither  circumcision 
availeth  any  thing,  nor  uncircumcision  ; 
but  faith  which  worketh  by  love." — Gal. 
V.6. 


Venema.  "  From  the  difference  between 
the  Ibrmer  and  the  present  economies,  it 
will  clearly  appear,  that  the  genius  of  the 
New  Testament  is  abhorrent  from  an  ex- 
ternal covenant ;  wherefore  it  answers  only 
to  the  spiritual  part  of  the  old  economy." — 
In  Peed.  Ex.  vol.  ii.  p.  204,  245. 

Dr.  Owen.  "  Regeneration  is  expressly 
required  in  the  Gospel,  to  give  a  right  and 
privilege  to  an  entrance  into  the  church  of 
Christ.  Neither  the  church  nor  its  privi- 
leges [being]  continued  as  of  old  by  carnal 
generation." — On  Heb.  vii.  11. 

8.  But  if  you  refuse  to  bring  children  to 
baptism,  do  you  not  keep  them  away  from 
Christ,  and  in  case  of  their  dying  in  infan- 
cy, endanger  their  salvation? 

Answer.  We  do  not.  Christ  said,  in  the 
days  of  his  flesh,  of  unbaptized  children, 
••  Suffer  the  little  children  to  come  unto  me, 
and  forbid  them  not,  tor  of  such  is  the  king- 
dom of  heaven."  And  he  received  these 
unbaptized  children  "into  his  arms,"  and 
'•  blessed  them,"  and  sent  them  away,  still 
unbaptized  ;  nor  did  he  utter  a  word  about 
their  baptism  ;  and  he  is  the  same  Saviour 
still.  Can  a  similar  passage  be  found  of 
baptized  children?  and  who  will  say  that 
baptism  is  necessary  that  Christ  may  re- 
ceive them  ? 

If  persons  die,  incapable  of  exercising 
faith  in  the  merits  of  Christ,  either  by  in- 
fancy or  mental  incapacity,  we  know  it  is 
''  the  blood  of  Jesus  alone  that  cleanses 
from  all  sin,"  "neither  is  there  salvation  in 
any  other."  1  John  i.  7.  Acts  iv.  12.  And 
to  suppose  their  salvation  is  effected,  or  in 
any  way  assisted,  by  the  sprinkling  of  wa- 
ter, is  not  only  opposed  to  the  express  de- 
clarations of  scripture,  but  most  dishonora- 
ble to  the  Divine  Redeemer,  and  mistrust- 
ful of  his  ability  and  grace. 

9.  But  if  you  object  to  infant  baptism, 
for  want  of  express  authority  in  the  word 
of  God,  ought  you  not,  from  the  same  prin- 
ciple, to  object  to  female  communion? 

Ans^per.  We  ought  not :  ibr  the  gospel 
makes  no  difference  in  SEX.  If  one  in- 
fant were  said  to  be  baptized  in  scripture, 
all  infants  would  be  baptized  from  this  ex- 
ample, without  distinction  of  sex  ;  lor  the 
New  Testament  has  no  such  distinction, 
but  opposes  it,  and  declares,  whether  "  male 
or  female,  ye  are  all  ONE  in  Christ  Jesus. 
Ye  are  all  the  children  of  God  bv  faith  in 
Christ,  Gal.  iii.  26,  28.  Such  children  of 
God,  whether  male  or  female,  Ave  admit 
to  both  ordinances,  because  they  answer 
the  character  required,  and  because  the 
same  book  that  requires  the  character,  for- 
bids the  distinction  of  sex,  or  any  other  dif- 
ference whatever. 

10.  If  nothing  can  be  found  in  the  New 
Testament  to  authorize  infant  baptism,  up- 
on what  authority  does  it  rest? 


214 


SCRIPTURE    GUIDE     TO    BAPTISM. 


Ans^cer.  Upon  mere  tradition,  or  human 
authority. 

Dr.  Field.  "  The  baptism  of  infants  is 
therefore  named  a  tradition,  because  it  is 
not  expressly  deUvered  in  scripture,  that 
the  apostles  did  baptize  infants  ;  nor  any 
express  precept  there  found  that  they  should 
do  so."— On  the  Church,  375. 

Bishop  Prideaux.  "  Pajdobaptism  rests 
on  no  other  divine  right  than  EpiscupacyP 
— Fiusicul  Conlro.  loc.  ix.  §  iii.  p.  210. 

11.  If  this  be  admitted,  when  was  infant 
baptism  supposed  to  be  introduced? 

Answer.  Not  till  the  end  of  the  second, 
or  in  tlie  beginning  of  the  third  century, 
after  Christ. 

Curcellaeus.  (A  learned  divine  of  Ge- 
neva, and  professor  of  Divinity.)  "The 
baptism  of  infants  in  the  two  first  centuries 
after  Christ  was  altogether  unknown ;  but 
in  the  third  and  fourth  was  allowed  by 
some  few.  In  the  fifth  and  following  ages 
it  was  generally  received.  The  custom 
of  baptizing  infants  did  not  begin  before 
the  third  age  after  Christ  was  born.  In  the 
former  ages  no  trace  of  it  appears,  and  it 
was  introduced  without  the  command  of 
Christ."— /«  Peed.  E.c.  vol.  xi.  p.  76. 

Salmasius  and  Suicerus.  "  In  the  two 
first  centuries  no  one  v/as  baptized,  except, 
beins  instructed  in  the  faith,  and  acquaint- 
ed with  the  doctrine  of  Christ,  he  was  able 
to  profess  himself  a  believer,  because  of 
those  words,  He  hath  believed  and  is  bap- 
tized."—  Ut  Sup7'a. 

Venema.  "  Tertullian  has  no  where 
mentioned  Pa^dobaptism  among  the  tradi- 
tions or  customs  of  the  church,  that  were 
publicly  received,  and  usually  observed. 
For  in  his  book  De  Baptismo,  [supposed  to 
be  written  A.  D.  294,J  he  dissuades  from 
baptizing  infants,  and  proves  the  delay  of 
it  to  a  more  mature  age,  is  to  be  preferred. 
Nothing  can  be  affirmed  with  certainty, 
concerning  the  custom  of  the  church  before 
Tertullian,  seeing  there  is  not  any  where, 
in  more  ancient  writers,  that  I  know  of,  un- 
doubted mention  of  infant  baptism." — Hist. 
Eccles.  T.  iii,  S.  ii.  §  108,  109. 

The  passage  alluded  to,  containing  the 
first  mention  of  infant  baptism,  is  the  fol- 
lowing : 

Tertullian.  "  The  delay  of  baptism  may 
be  more  advantageous  cither  on  account  of 
the  condition,  disposition,  or  age  of  any 
person,  especially  in  reference  to  little  chil- 
dren. For  what  necessity  is  there  that  the 
sponsors  should  be  brought  into  danger  ? 
because  either  they  themselves  may  fail  of 
their  promises  by  death,  or  be  deceived  by 
the  growth  ol'  evil  dispositions  [in  the  chil- 
dren.] The  Lord  indeed  says,  Do  not  for- 
bid them  to  come  to  me.  Let  them  thereibre 
come  when  ihey  are  grown  up  ;  when  they 
can  understand,  when  they  are  taught  to 


what  they  are  to  come.  Let  them  become 
Christians  when  they  can  know  Christ. 
Why  should  this  innocent  age  hasten  to 
[the  sign  of]  the  remission  of  sins?  Men 
act  more  cautiously  in  worldly  things  ;  so 
that  divine  things  are  here  intrusted  with 
whom  earthly  things  are  not.  Let  them 
know  how  to  seek  salvation,  that  you  may 
appear  to  give  to  one  that  asketh." 

Now  I  request  my  reader  to  consider,  1. 
That  there  is  confessedly  no  mention  of 
infant  baptism  in  any  of  the  fathers,  till 
Tertullian,  in  the  beginning  of  the  third 
century  ;  though  the  baptism  of  believers 
is  repeatedly  found. 

2.  That  the  first  mention  of  infant  bap- 
tism is  in  a  passage  of  direct  opposition  to 
it,  and  disapprobation  of  it,  not  only  as  of 
something  without  the  least  divine  authori- 
ty, but  as  of  a  7ie'w  and  unreasonable  cus- 
tom. 

It  has  been  said  that  infant  baptism  was 
handed  down  as  a  tradition  I'rom  the  apos- 
tles, though  not  contained  in  scripture. 

Venema  shows  the  utter  improbability 
of  it,  "  Tertullian,"  says  he,  "  dissuades 
from  baptizing  infants,  which  he  certainly 
would  not  have  done,  if  it  had  been  a  tra- 
dition, and  a  public  custom  of  the  church, 
seeing  he  was  very  tenacious  of  traditions ; 
nor,  had  it  been  a  tradition,  would  he  have 
failed  to  mention  it.  I  conclude  therefore," 
he  adds,  '•  that  Psedobaptism  cannot  be 
plainly  proved  to  have  been  practised  before 
the  times  of  Tertullian ;  and  that  there 
were  persons  in  his  age  who  desired  their 
infants  migiit  be  baptized  especially  when 
they  were  afraid  of  their  dying  without 
baptism  :  which  opinion  Tertullian  opposed, 
and  by  so  doing,  intimates  that  Poidobap- 
tism.  began  to  prevail.'''' —  Ut  Supra.  In  Peed. 
E.c.  vol.  ii.  pp.  79,  SO. 

12.  Upon  what  pretences,  or  for  what  de- 
sign, was  baptism  administered  to  infants 
wlien  first  introduced  ? 

Salmasius,  (the  very  learned  historian 
and  critic.)  "An  opinion  prevailed  that 
no  one  could  be  saved  without  being  bap- 
tized ;  and  for  that  reason,  the  custom  arose 
of  baptizing  infants." — In  Peed.  Exam.  vol. 
ii.  p.  12S. 

Dr.  Owen.  "  Most  of  the  ancients  con- 
cluded, that  it  [baptism]  was  no  less  ne- 
cessary unto  salvation,  than  faith  or  repent- 
ance itself." — On  Jiistijication,  Chap.  ii. 
p.  173. 

Suicerus,  (a  learned  divine,  and  profess- 
or of  Greek  and  Hebrew  at  Zurich.)  "  This 
opinion  of  the  absolute  necessity  of  bap- 
tism, arose  from  a  wrong  understanding  of 
our  Lord's  words,  '  Except  a  man  be  born 
of  water,  and  of  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  heaven.'" — In  Peed. 
E.v.  vol.  ii.  p.  29. 

Rigaltius,  (whom  Dr.  Fell,  bishop  of  Ox- 


SCRIPTURE    GUIDE    TO    BAPTISM, 


215 


ford,  and  Dr.  Wall,  granted  to  be  a  man  of 
great  learning.)  "  In  the  Acts  of  the  Apo.s- 
tles  we  read  that  both  m^eji  and  womemcere 
baptized,  without  any  mention  being  made 
of  infants.  From  the  apostolic  age,  there- 
fore, to  the  time  of  Tertullian,  the  matter 
continued  doubtful.  And  there  were  some 
who  on  occasion  of  our  Lord's  saying, 
Stfffer  little  children  to  come  to  me,  Mhough 
he  gave  no  order  to  baptize  them,)  did  bap- 
tize even  new-born  infants  ;  and,  as  if  they 
were  transacting  some  secular  bargain  with 
God  Almighty,  brought  sponsors,  and 
bondsmen  to  be  bound  tor  them,  that  when 
they  were  grown  up,  they  should  not  de- 
part from  the  Christian  faith."-/ji  Dr.  IVaWs 
Hist.  Inf.  Bap.  vol.  ii.  p.  18.  and  Peed.  Ex. 
vol.  ii.  p.  78, 

Episcopius.  "  Peedobaptism  was  not  ac- 
counted a  necessary  rite  till  it  was  deter- 
mined so  to  be  in  the  Melvitan  council, 
held  in  the  year  418." — Peed.  Ex-am.  vol. 
ii.  p.  129. 

Rigaltius  intimates,  that  even  the  pro- 
priety of  infant  baptism  was  commonly 
doubted,  till  Cyprian'a  days,  about  fifty 
years  after  Tertullian :  that  then,  "  most 
men  were  of  Cyprian's  mind,  that  even  new 
born  children  ought  to  be  made  partakers 
of  the  laver  of  salvation  ;  which  was  pitch- 
ed upon  in  the  decree  of  this  synod  (at 
Carthage,  in  A.  D.  253)  and  so  the  doubt 
was  taken  away." — In  Dr.  Wall  as  above. 

From  the  foregoing  questions  and  an 
swers,  it  would  seem,  in  accordance  with 
the  candid  testimonies  and  acknowledg- 
ments of  the  most  learned  Paidobaptists, 
that  infant  baptism  has  neither  a  com- 
mand nor  an  example  in  scripture  to  au 
thorize  it ;  that  the  passages  urged  in  fa 
vor  of  it  have  no  relation  to  the  subject ; 
the  subject  not  being  once  named  in  the 
whole  of  the  chapters  ;  that  it  cannot  seal 
the  blessings  of  the  new  covenant,  nor 
bring  into  the  church  of  Christ ;  that  Christ 
does  not  require  children  to  be  baptized  in 
order  to  his  receiving  them,  for,  that  he 
took  unbaptized  children  into  his  arms  and 
said,  "  of  such  is  the  kingdom  of  heaven ;" 
that  infant  baptism  was  unknown  in  the 
church,  for  at  least  nearly  TWO  HUN- 
DRED YEARS,  and  that  where  we  find 
it  first  named,  it  ia  in  direct  opposition  to  it, 
and  disapprobation  of  it,  as  to  a  novel,  un- 
scriptural,  and  inconsistent  practice  ;  that 
the  propriety  of  it  was  doubted  till  the  coun- 
cil of  Carthage,  A,  D.  253,  and  that  it  was 
not  universally  deemed  necessary  till  418  ; 
and  then  by  the  decrees  of  rnen,  NOT 
THE  WORD  OF   GOD,   the  doubt  of 

{)leasing  or  offending  God  in  it,  was  at 
engih  taken  away. 

II.    RESPECTING   THE   MODE    OF    BAPTISM. 

1.  An  learned  Paedobaptists  acknowledge 


the  want  of  plain  authority  in  the  scriptures 
for  administering  baptism  to  infants,  do  they 
also  acknowledge  the  want  of  scripture  au- 
thority, and  the  example  of  the  primitive 
Christians,  for  sprinkling? 

Deyiinguis.  •'  It  is  manifest  that  while 
the  apostles  lived,  the  ordinance  of  baptism 
was  administered,  not  by  sprinkling,  but  by 
immersion." — hi  Pa;d.  Ex.  vol.  i.  p.  217. 

Bishop  Stillingfleet.  "  Rites  and  customs 
apostolical  are  altered,  as  dipping  in  bap- 
tism."—/6("(Z.  p.  215. 

Mr.  J.  Mede.  "  There  was  no  such  thing 
as  sprinkling  used  in  baptism  in  the  apos- 
tles' days,  nor  many  ages  after  them." — 
Discourse  on  Titus  iii.  5. 

Venema.  ''  It  is  without  controversy 
that  baptism  in  the  primitive  church  was 
administered  by  immersion  into  water,  and 
not  by  sprinkling." — In  Peed.  Exam.  vol.  i. 
p.  212. 

Altmannus.  *'  In  the  primitive  church 
persons  to  be  baptized  were  not  sprinkled, 
but  entirely  immersed  in  water." — Ibid.  p. 
214. 

2.  What  is  the  custom  of  the  modern 
Greek  church  in  this  ordinance,  who  doubt- 
less, will  be  well  acquainted  with  the  im- 
port of  the  original  word  baptizo,  used  by 
our  Lord,  and  practice  accordingly  ? 

Answer.  The  Greek  church  does  uni- 
formly administer  this  ordinance  by  im- 
mersion, generally  thrice,  in  the  name  of 
each  of  the  persons  of  the  Trinity. 

Sir  P.  Ricaut.  "  Thrice  dipping  or 
phinging,  this  church  holds  to  be  as  neces- 
sary to  the  form  of  baptism,  as  water  to 
the  matter." — Present  state  of  the  Greek 
CMach. 

Dr.  J.  G.  King.  "  The  Greek  church 
uniformly  practises  the  trine  immersion, 
undoubtedly  the  most  primitive  manner." — 
Rites  and  Cerm.  of  the  Greek  Church  in 
Ru-ss^ia,  p.  192. 

Dr.  Wall.  "  The  Greek  church,  in  all 
the  branches  of  it,  does  still  use  immersion." 
— Hist.  Inf.  Bap.  vol.  ii.  p.  376.  ed.  3. 

Buddeus.  "  That  the  Greeks  defend  im- 
mersion, is  manifest,  and  has  been  frequent- 
ly observed  by  learned  men  ;  which  Ludol- 
phus  informs  us  is  the  practise  of  the  Ethi- 
opians."—  Theolog.  Dogmat.  L.  V.  C.  i.  §  5. 

3.  What  countries  particularly  are  they 
where  this  ordinance  is  still  administered 
by  immersion  ? 

Dr.  Wall,  after  observing  as  above,  that 
the  Greek  church  uses  immersion,  adds, 
"  And  so  do  all  other  Christians  in  the 
world  except  the  Latins.  All  those  nations 
of  Christians  that  do  now,  or  formerly  did 
submit  to  the  authority  of  the  Bi.shop 
of  Rome,  do  ordinarily  baptize  their  infants 
by  pouring  or  sprinkling  :  and  though  the 
English  received  not  this  custom  till  after 
the  decay  of  Popery,  yet  they  have  since 
received  it  from  such  neighbor  nations,  as 


216 


SCRIPTUBf:    GUIDE    TO    BAPTISM. 


had  begun  it  in  the  time  of  the  Pope's  pow- 
er. But  ALL  other  Christians  in  the  world, 
ivho  never  owned  the  Pope's  usurped  pow- 
er, DO,  'AND  EVER  DID  DIP,  in  tiie 
ordinary  use.'  And  if  we  take  the  division 
of  the  world  from  the  three  main  parts  of 
it,  all  the  Christians  in  Asia,  all  in  Africa, 
and  about  one-ihird  part  of  Europe,  are  of 
the  last  sort,  (i,  e.  practice  immersion,)  in 
which  third  part  of  Europe  are  compre- 
hended the  Christians  of  Grecia,  Thracia, 
Servia,  Bulgaria,  Rascia,  Wallachia,  Mol- 
davia, Russia,  Nigra,  and  so  on  ;  and  even 
the  Muscovites,  who.  if  coldness  of  country 
will  excuse,  might  plead  for  a  dispensation 
with  most  reason  of  any." — Ut  Supra. 

4.  How  long  was  immersion  continued 
as  the  general  practice  among  all  Chris- 
tians ?     See  Whitby,  pp.  38,  39. 

Bossuet.  ''  We  are  able  to  make  it  ap- 
pear by  tlie  acts  of  councils,  and  by  the  an- 
cient rituals,  that  for  THIRTEEN  HUN- 
DRED YEARS,  baptism  was  thus  [by 
immersion]  administered  throughout  the 
whole  church,  as  fi\r  as  was  possible." — 
Jn  Doctor  StennetVs  Answer  to  Eussen,  p. 
176. 

Stackhouse.  "  Several  authors  have 
shown  and  proved,  that  this  immersion 
continued  (as  much  as  possible)  to  be  used 
for  THIRTEEN  HUNDRED  YEARS 
after  Christ." — Hist,  of  the  Bib.  P.  viii.  ch. 
i.  pp.  1234,  '35. 

5.  Is  immersion  or  sprinkling  best  fitted 
to  express  the  spiritual  signification  of  this 
ordinance  ? 

Answer.  Baptism  was  an  image  of  our 
Lord's  sufferings  ;  of  his  death,  burial,  and 
resurrection  ;  of  our  being  spiritually  wash- 
ed and  cleansed  from  sin  by  the  agency  of 
the  Holy  Spirit ;  of  our  being  dead  and 
buried  as  to  our  former  course  of  life,  and 
raised  up  to  live  to  God,  and  of  the  burial 
and  i;esurrection  of  the  body,  all  of  which 
immersion  is  best  calculated  to  signify. 
Sprinkling  earth  on  a  coflin  cannot  be  a  bu- 
rial of  it,  nor  sprinkling  water  a  washing 
or  cleansing,  nor  can  it  be  a  figure  of  our 
Lord's  overwhelming  distress. 

Vossius.  "All  the  particulars  that  we 
have  mentioned  concerning  the  signification 
of  baptism,  will  appear  with  suflicient  per- 
spicuity in  the  rite  of  immersion;  but  not 
equally  so,  if  mere  sprinkling  be  used." — 
DutpiUat.  de  Bap.  Disp.  iii.  §  10. 

Mr.  Alex.  Ross.  "  Immersion  into  the 
water  represents  to  us  the  death  and  burial 
of  Christ,  and  therefore  our  mortification  ; 
likewise  the  very  emersion  out  of  the  puri- 
fying water,  is  a  shadow  of  the  resurrection 
of  Christ,  and  of  our  spiritual  quickening." 
In  Pa'd.  E.r.  vol.  i.  p.  153. 

Bishop  Hopkins.  "  Those  who  are  bap- 
tized with  the  Spirit,  are,  as  it  were,  plung- 
ed into  that  heavenly  flame,  whose  search- 


ing energy  devours  all  their  dross,  tin,  and 
base  alloy." — Ut  Szipra,  p.  273. 

Mr.  Leigh.  "  Baptized ;  that  is,  dip 
you  in  the  ocean  of  his  grace  ;  opposite  to 
tlie  sprinkling  which  was  in  the  law." — 
Ibid. 

Witsius.  "  It  must  not  be  dissembled 
that  there  is  in  immersion  a  great  fruitful- 
ness  of  signification,  and  a  more  perfect 
correspondence  between  the  sign  and  the 
thing  signified." — Q^con.  Cov.  L.  iv.  C.  xvi. 

6.  Is  immersion  considered  as  prejudi- 
cial, or  at  all  hazardous,  in  reference  to 
health  ? 

Sir  John  Floyer,  (a  learned  and  eminent 
physician.)  "  It  must  be  accounted  an  un- 
reasonable nicety  in  the  present  age,  to 
scruple  either  immersion  or  cold  bathing  as 
dangerous  practices.  We  must  acknowl- 
edge, that  He  that  made  our  bodies,  would 
never  command  any  practice  prejudicial  to 
our  healths  ;  but,  on  the  contrary,  he  best 
knows  what  will  be  most  for  the  preserva- 
tion of  our  healths,  and  frequently  takes 
care  of  our  bodies  and  souls  in  the  same 
command."  Hist.  Cold  Bathing,  p.  11,  51. 
He  elsewhere  observes,  "  by  reasons  taken 
from  the  nature  of  our  bodies,  from  the 
rules  of  medicine,  from  modern  experien- 
ces, and  ancient  history,  that  dipping  in 
cold  water  is  not  only  safe,  but  very  useful." 
—See  Dr.  Wall's  Hist,  of  Inf.  Bap.  vol.  ii- 
p.  375. 

Dr.  Chenme.  ''  I  cannot  forbear  recom- 
mending cold  bathing,  and  I  cannot  suffi- 
ciently admire  how  it  should  ever  have 
come  into  such  disuse,  especially  among 
Christians,  when  commanded  by  the  great- 
est Lawgiver  that  ever  was,  under  the  di- 
rection of  God's  Holy  Spirit,  and  perpetua- 
ted to  us,  in  the  immersion  at  baptism  by 
the  same  Spirit ;  who  with  infinite  wisdom 
in  this,  as  in  every  thing  else  that  regards 
the  temporal  and  eternal  felicity  of  his  crea- 
tures, combines  their  duty  with  their  happi- 
ness."— Essay  on  Health,  p.  100,  1. 

7.  If  immersion  was  what  our  Lord  design- 
ed, and  set  by  his  example,  and  can  be 
proved  to  be  used  by  his  first  followers, 
must  it  not  be  profane  to  ridicule  this  prac- 
tice as  superstition  or  bigotry ;  as  well  as 
attempts  to  oppose  it  vain,  if  not  proofs  of 
ignorance  ? 

Dr.  Wall.  "  This  [immersion]  is  so  plain 
and  clear,  by  an  infinite  number  of  passa- 
ges, that,  as  one  cannot  but  pity  the  weak 
emleavors  of  such  Psedobaptists  as  would 
maintain  the  negative  of  it ;  so  also  we 
ought  to  disown  and  show  a  dislike  of 
the  profane  scoffs  which  some  people  give 
to  the  English  anti-pa^dobaptists,  merely 
lor  their  use  of  dipping  ;  when  it  was  in  all 
probability,  the  way  by  which  our  blessed 
Safioiir,   and,  for  certain.,  was  the  most 


SCRIPTURE    GUIDE    TO    BAPTISM. 


217 


usual  way  by  which  the  ancient  Christians 
did  receive  their  baptism.  It  is  a  great 
want  of  prudence  as  well  as  of  honesty  to 
refuse  to  grant  to  an  adversary  what  is  cer- 
tainly true.,  and  may  be  proved  so.  It  cre- 
ates a  jealousy  of  all  the  rest  that  one  says." 
"  How  large  a  signification  soever  the 
word  baptizo,  may  have  to  signify  washing 
in  general,  it  is  plain,  that  the  ordinary  and 
general  practice  of  John,  the  apostles,  and 
the  primitive  church  was  to  baptize,  by  put- 
ting the  person  into  the  water,  or  causing 
him  to  go  into  the  water.  Neither  do  I 
know  of  any  protestant  who  has  denied  it ; 
and  but  very  few  men  of  learning  that  ha.ve 
denied,  that  where  it  can  be  used  with  safe- 
ty of  health,  it  is  the  most  fitting  way." — 
Hist.  Inf.  Bap.  vol.  ii.  p.  351,  and  its  De- 
fence, p.  129. 

OBJECTIONS  GENERALLY  URGED  AGAINST 
THE  COMMON  PRACTICE  OF,  AND  ARGU- 
MENTS   FOR,    believers'    BAPTISM. 

1.  The  apostles,  when  they  went  out  into 
the  world  to  preach  the  gospel,  went 
amongst  the  heathen  unregenerate  nations, 
and  of  course  the  baptism  of  adults  would 
be  their  general  practice,  and  hence  it  is  no 
wonder  we  do  not  find  in  their  history  the 
baptism  of  infants ;  but  it  is  not  so  now, 
where  the  Christian  religion  has  been  long 
established. 

Answer.  To  whom  then  is  the  gospel  of 
salvation  now  sent  ?  To  Christians  ?  To 
regenerate  nations  ?  Are  not  unconverted 
persons  now,  to  whom  the  gospel  is  sent, 
as  much  "  sitting  in  darkness  and  the  sha- 
dow of  death,"  blinded  by  the  god  of  this 
world,  and  seeking  death  in  the  error  of 
their  ways,  as  the  untaught  heathen  ? 
What  our  Lord  said  to  Nicodemus  is  equal- 
ly applicable  to  any  man,  and  every  man, 
in  any  or  every  age  of  the  world  :  Verily, 
verily  I  say  unto  thee.  Except  a  man  be 
born  again,  he  cannot  see  the  kingdom  of 
God:  John  iii.  3.  "For  (adds  the  apostle 
Paul)  the  scriptures  saith,  whosoever  be- 
lieveih  in  him  shall  not  be  asheimed :  for 
there  is  no  difference  between  the  Jew 
[though  born  of  pious  parents  and  well  in- 
structed in  the  doctrines  of  the  Bible]  and 
ihe  Greek  [or  Gentile,  brought  up  in  idola- 
try and  ignorance ;]  for  the  same  Lord 
over  all  is  rich  unto  all  that  call  upon  liim." 
"  What  then  ?  Are  we  better  than  they  ? 
No,  in  no  wise ;  for  we  have  before  proved 
both  Jews  and  Gentiles  that  they  are  all 
under  sin  ;  as  it  is  written,  There  is  none 
righteous,  no  not  one,"  &c.  Rom.  x.  11, 12, 
and  iii.  9.  10. 

2.  But  can  it  be  proved  that  any  of  the 
children  of  believing  parents,  in  the  first 
centuries,  were  not  brought  to  baptism  in 
their  infancy  1 

Vol.  1.— Bb. 


Bishop  Taylor  affirms :  "  There  is  no 
pretence  of  tradition  that  the  church  in  all 
agea  did  baptize  all  the  infants  of  Chris- 
tian parents.  It  is  more  certain  that  they 
did  not  do  it  always,  than  that  they  did 
it  in  the  first  age.  St.  Ambrose,  St. 
Hierom,  and  St.  Austin,  were  born  of 
Christian  parents,  and  yet  not  baptized 
until  the  full  age  of  a  man  and  more." 
The  learned  prelate  goes  on  to  tell  us  the 
foundation  of  the  argument  of  Apostolical 
Tradition  for  baptizing  infants  :  "  But  that 
there  is  a  tradition  from  the  apostles  to  do 
so,  relies  but  on  two  witnesses,  Origen  and 
Austin  ;  and  the  latter  having  received  it 
from  the  former,  it  relies  wholly  on  one  sin- 
gle testimony,  which  is  but  a  pitiful  argu- 
ment to  prove  a  tradition  apostolical. 

"  He  is  the  first  that  spoke  of  it ;  but  Ter- 
tullian  that  was  before  him,  seems  to  speak 
against  it  which  he  would  not  have  done,  if  it 
had  been  a  tradition  apostolical.  And  that 
it  was  not  so  is  but  too  certain,  if  there  be 
any  truth  in  the  words  of  Ludovicus  Vives." 
In  Dr.  WaWs  Hist,  of  Inf.  Bap.  vol.  ii.  p. 
34. 

3.  Those  who  observe  only  the  baptism 
of  believers,  I  have  sometimes  thought, 
seem  to  be  regardless  of  their  children's 
spiritual  interest,  in  not  devoting  them  to 
God  in  baptism. 

Answer.  If  we  do  for  them  what  God 
has  required  of  us,  (see  Psalm  Ixxviii.  1 — 7,) 
"  and  bring  them  up  in  the  nurture  and  ad- 
monition of  the  Lord,"  (Eph.  vi.  4,)  we 
shall  certainly  discharge  our  duty  and  shall 
doubtless  find  this  sufficient,  without  doing 
what  God  has  not  required.  And  as  to  de- 
voting them  to  God  in  baptism,  we  have  a 
complete  answer  in  the  following  excellent 
passage  of 

Dr.  Owen.  "  It  is  the  authority  of  God 
alone  that  can  make  any  worship  to  be  re- 
ligious, or  the  performance  of  it  to  be  an 
act  of  obedience  to  him.  God  would  never 
allow  the  will  and  wisdom  of  any  of  his 
creatures  should  be  the  rise,  ride,  or  mea- 
sure of  his  worship,  or  any  part  of  it,  or  any 
thing  that  belongs  unto  it.  Hence  the 
scripture  abounds  with  severe  interdictions 
against  them  who  shall  presume  to  do,  or 
appoint  anything  in  His  worship,  besides 
or  beyond  his  own  institution.  Divine  in- 
stitution alone  is  that  which  renders  any 
thing  acceptable  unto  God.  A  worship 
not  ordained  of  God,  is  not  accepted  of 
God."— 0?i  Heb.  i.  6.  §  10.  In  Pa;dobap. 
Exam.  vol.  i.  p.  27. 

4.  In  your  pages  I  have  found  a  great 
number  of  Psedobaptist  writers,  who  seem, 
in  these  passages,  to  give  up  the  question 
into  your  hands :  had  they  no  arguments 
for  infant  baptism,  which  was  their  own 
practice  ?  And  should  you  not  produce 
them  ? 


218 


SCRIPTURE     GUIDE     TO    BAPTISM, 


Answer.  They  doubtless  had  their  argu- 
ments for  infant  baptism,  or  they  would  not 
have  practised  it ;  and  I  should  have  been 
glad  to  have  laid  them  before  you  at  length, 
did  my  limits  admit  of  it.  I  assure  you, 
you  would  not  have  thought  the  cause  I 
espouse  weakened  by  them,  but  very  much 
to  the  contrary.  The  chief  reason  for 
which  I  have  produced  these  authors,  is 
this,  to  grant  us,  by  concession,  to  have  tiie 
plain  authority  of  God's  word,  both  by  pre- 
cept and  precedent  throughout:  and  to  ac- 
knowledge that  their  practice  had  not  this 
authority.  In  other  parts  of  their  writings 
you  do  not  suppose  they  contradict  what 
they  here  so  positively  atfirm ;  and  as  to 
other  arguments  not  grounded  on  the  im- 
movable rock  of  inspired  authority,  but  on 
something  else,  I  could  not  allow  room  to 
transcribe  them  on  these  pages.  I  will 
however  inform  you  in  few  words  what 
some  of  these  learned  writers  urged  in  favor 
of  their  own  practice. 

Dr.  Wall,  Mr.  Selden,  and  Dr.  Ham- 
mond, suppose  Christian  baptism  was  bor- 
rowed from  Jewish  Proselyte  baptism,  which 
infants  received.  Sir  Norton  Knatclibull 
rejects  the  proselyte  plunging  and  recurs  to 
circwncision.  Vitringa  and  Venema  ob- 
ject to  circumcision  as  a  ground  for  infant 
baptism,  and  suppose  with  Witsius,  that 
some  infants  are  in  a  relative  state  of  grace. 
Bishop  Prideaux  and  Heidegger  contended, 
that  infants  have  the  I'aith  and  covenant, 
though  not  the  covenantees.  Mr.  Baxter 
makes  the  faith  of  the  parents  the  condition 
of  their  children's  church  membership  and 
salvation  ;  and  Mr.  Henry  considers  a  pro- 
fession of  faith  made  by  parents,  an  infant's 
title  to  baptism  :  but  Archbishop  Leighton 
opposes  this  as  "  neither  clear  from  scrip- 
ture or  sound  reason."  Calvin,  Melancthon, 
and  generally  the  Lutheran  churches, 
(says  Bingham,)  own  a  sort  oC  faith  in  in- 
fants. The  church  of  England,  and,  of 
course,  most  of  her  divines,  proceed  on  the 
profession  of  faith,  made  hy  the  sureties,  the 
god-fdthers  and  god-mothe,rs.  An  anony- 
mous author  thought  children  by  baptism, 
"  brought  into  the  covenant  of  grace." 
This,  anotlier  opposes,  and  maintains  that 
they  are  "  in  the  covenant  of  grace  before 
their  baptism  ;"  and  a  third  opposes  both 
the  former,  on  the  ground  that  many  thus 
described,  and  baptized,  grow  up,  and  live 
and  die  the  servants  of  Satan. 

See  extracts  from  the  above  named  wri- 
ters, and  many  others  in  which  they  have 
given  us  the  reasons  and  grounds  of  their 
practice,  in  Bouth^s  Pczdobap.  Exam.  vol. 
ii.  p.  491—499. 

5.  The  body  of  Christians  called  (Qua- 
kers, as  they  practise  the  ordinance  in  no 
form,  nor  on  any  subjects  whatever,  ouglit 
to  be  impartial  judges  in  this  controversy. 


What  say  they  on  this  question  ? 

The  following  are  approved  authors  of 
that  denomination : 

Robert  Barclay.  "  As  to  the  baptism  of 
infants,  it  is  a  mere  human  tradition." — 
Apology,  Proposition  xii. 

George  Whitehead.  "What  great  hy- 
pocrisy and  insincerity  are  those  persons 
justly  chargeable  with,  in  the  sight  of  God, 
angels,  and  men,  in  their  not  practising  that 
baptism  they  have  pleaded  for  from  the 
practice  of  the  apostles !  But  instead 
thereof,  rantism,  or  sprinkling  of  infants,  to 
make  them  thereby  members  of  Christ,  and 
of  his  church  militant." — TYulh  Prevalent, 
p.  125. 

William  Penn.  "  There  is  not  one  text 
of  scripture  to  prove  that  sprinkling  in  the 
face  was  water  baptism,  or  that  children 
were  the  subjects  of  water  baptism  in  the 
first  times." — Defence  of  Gospel  Truths, 
against  the  bishop  of  Cork,  p.  82. 

Thomas  Lawson,  (a  man  who  has  made 
the  most  careful  inquiry  into  this  subject, 
and  written  largely  on  it.)  "  Sprinkling  of 
infants  is  a  case  unprecedented  in  the  primi- 
tive church  ;  on  irreptitious  custom  sprung 
up  in  the  night  of  apostacy,  after  the  lalling 
away  of  the  primitive  order.  See  the  au- 
thor of  rantism;  that  is,  sprinkling;  not 
Christ,  nor  the  apostles,  but  Cyprian  ;  not 
in  the  days  of  Christ,  but  some  two  hun- 
dred and  thirty  years  after." — Baptismalo- 
gia,  p.  69,  75.  See  Ptedobap.  Exam.  vol. 
u.  p.  12,  13,  82. 

6.  But  I  have  been  told  that  Psedobap- 
tists  do  not  deny  the  propriety  of  believers' 
baptism,  but  do  most  readily  admit  of  it, 
and  that  all  those  scriptures  you  produce 
for  the  baptism  of  believers  are  common  to 
both  parties,  and  hence  they  should  be  laid 
aside  and  never  be  urged :  that  the  ques- 
tion entirely  depends  on  what  relates  to  in- 
fant baptism  ? 

Answer.  We  have  been  desired,  it  is  true, 
to  lay  aside  those  scriptures  which  relate  to 
believers'  baptism,  for  the  reason  you  have 
assigned ;  but  it  must  be  evident,  that  as 
there  is  not  a  single  verse  nor  word  in 
scripture  relating  to  infant  baptism,  the  de- 
mand is  nothing  less,  in  effect,  than  to  close 
and  lay  aside  the  sacred  pages  altogether; 
and  then  to  decide  on  the  nature  of  this  di- 
vine ordinance,  not  by  what  the  scriptures, 
our  only  guide  contain  on  it — not  by  what 
the  apostles  and  the  divine  institutor  him- 
self have  given  for  our  direction,  but  what 
some  men  think,  or  others  assert  respecting 
it.  How  vain  and  inconsistent  is  such  a 
demand? 

7.  But  can  it  be  admitted  that  so  many 
bodies  of  Christians,  and  so  many  eminent, 
learned,  and  pious  ministers  as  have  sup- 
ported for  ages,  and  do  to  this  day  support 
infant  baptism,  that  they  can  all  be  wrong  I 


SCRIPTURE     GUIDE     TO    BAPTISM. 


219 


Answer.  Roman  Catholics  refer  us  to 
the  many  nations  over  which  their  rehgion 
prevails,  and  the  many  hundred  of  years 
that  their  doctrines  were  the  uninterrupted 
faith  of  all  Christendom.  They  tell  us 
that  the  protesiant  religion  is  but  of  mod- 
ern date,  and  nothing  in  extent  in  compar- 
ison of  theirs.  Does  this  prove  the  Catho- 
lic superstitions  to  be  the  truth,  and  the  prot- 
estant  doctrines  errors '?  The  Chinese  urge 
the  same  argument  against  Christianity ; 
but  is  their  argument  admitted  ?  There 
are  many  Paedobaptist  divines,  many  cited 
in  these  pages,  whose  learning  and  piety  I 
venerate,  but  they  are  but  men,  and  liable 
to  err  ;  and  I  dare  not  put  them  in  the  place 
of  Christ,  or  their  writings  in  the  place  of 
God's  Word.  They  will  not  be  accounta- 
ble to  God  for  me,  nor  I  for  them.  It  will 
not  be  according  to  their  books  that  men 
will  be  judged  at  the  last  day,  but  accord- 
ing to  the  book  of  God,  which  sacred  book 
the  Judge  of  that  day  has  himself  com- 
manded us  to  "  search"  for  ourselves,  and 
to  call  no  man  Rabbi,  or  Father,  or  Master 
on  earth,  "  for  one  is  our  Master,  even 
Christ."  See  John  v.  39.  Matt,  xxiii.  7, 
10. 

8.  But  I  have,  I  hope,  received  the  bap- 
tism of  the  Holy  Ghost,  which  is  the  things 
signified  by  water  baptism  ;  and  to  receive 
now  the  sign,  after  long  possessing  the 
things  signified,  is  surely  untimely. 

Ansiper.  What  you  deem  as  superced- 
ing, or  doing  away  the  necessity  or  propri- 
ety of  baptism,  St.  Peter  urged  as  the  very 
reason  why  Cornelius  and  his  friends  should 
be  baptized  :  "  Can  any  man  forbid  water, 
that  those  should  not  be  baptized,  which 
have  received  the  Holy  Ghost  as  well  as 
we  !"  Such  persons  are  the  only  proper 
subjects  of  both  the  ordinances,  whom  the 
Holy  Spirit  has  renewed  :  and  hence,  in 
raising  an  objection  against  the  ordinance, 
you  have  assigned,  according  to  the  apostle 
Peter,  the  purest  and  most  indisputable 
rea.son  why  it  should  be  observed. — See 
Whitby  on  Acts  x.  47. 

9.  But  bnptism  cannot  do  me  any  good  ; 
at  cannot  cleanse  me  from  sin,  nor  entitle 
me  to  heaven.  You  allow  it  is  not  neces- 
sary to  salvation. 

Answer,  Baptism  could  not  do  our  Lord 
any  good ;  it  could  not  cleanse  him  Irom 
^in  ;  he  was  "  without  sin  ;"  it  would  not 
entitle  him  to  heaven  ;  he  had  "  all  power 
in  heaven,"  yet  Jesus  "  came  from  Galilee 
to  Jordan  to  be  baptized,"  and  said  ol'  him- 
self  and  of  his  people,  '•  thus  it  becometh 
us  to  fulfil  all  righteousness."  If  then  our 
Lord  and  Saviour  did  not  think  it  necessa- 
ry, how  unbecon)ing  it  is  in  any  of  us.  who 
are  indebted  to  him  for  all  the  happiness 
of  this  lil'e,  for  our  deliverance;  I'rom  sin 
and  its  awful  consequences,  and  for  all  thei 


felicity  and  glory  of  eternity,  differently  to 
treat  it :  I  do  not  say  that  baptism  can  do 
you  any  good,  much  less  save  the  soul.  It 
is  sufficient  to  say  Christ  observed  it,  and 
solemnly  enjoined  it  on  all  his  disciples. 
What  it  can  do  for  us.  He  certainly  knew, 
and  His  authority  is  surely  sufficient,  suffi- 
cient, I  hope  to  answer  and  ever  to  silence, 
the  above,  and  every  other  objection. 

Final  address  to  the  candid  and  pious  in- 
quirer. 

Having  now  completed  my  design  in 
laying  before  you,  my  reader,  every  pas- 
sage of  God's  word  which  expressly  relates 
to  the  subject  of  Christian  Baptism,  as  well 
as  having  referred  you  to  the  arguments 
lor  a  practice  which  the  scripture  does  not 
authorize,  and  the  objections  to  the  contin- 
uance of  what  it  does  plainly  establish,  I 
must  take  my  leave  of  you,  by  entreating 
your  serious  attention  to  the  following 
things. 

1.  CJirisiian  Baptism,  being  an  institu- 
tion of  Christ  Jesus,  is  not  a  subject  to  be 
treated  with  neglect  or  indifference  ;  and 
surely  much  less  with  the  contempt  which 
some  have  impiously  poured  on  it-  So 
great  an  honor,  (says  a  learned  writer,) 
was  never  conferred  on  any  ceremony,  or 
any  appointment  of  God,  as  on  this  ordi- 
nance when  the  Lord  was  baptized  in  the 
Jordan.  And  no  ordinance  was  ever  more 
solemnly  and  peremptorily  enjoined,  than 
Christ  enjoined  this  on  his  disciples,  when 
he  was  ascending  from  them  into  heaven. 

2.  Do  not  allow  the  observations  contain- 
ed in  this  work  to  influence  you  in  the  small- 
est degree,  on  a  subject  of  so  sacred  a  na- 
ture. I  would  advise  you  to  peruse  the 
passages  of  scripture  again,  omitting  all 
the  rest,  and  then  form  your  sentiments  and 
govern  your  practice,  by  the  pure  unerring 
word,  and  that  alone. 

3.  In  case  of  your  being  brought  to  agree 
with  me  as  to  believer's  baptism,  and  you 
should  resolve' to  tread  in  the  footsteps  of 
your  Redeemer,  remember  that  you  do  not 
attach  to  this  ordinance  any  saving  impor- 
tance, considered  simply  in  itself.  On  the 
other  hand,  let  it  not  be  deemed  an  act  of 
submission  or  condescension  on  your  part, 
but  rather  as  a  high  honor  and  privilege  to 
follow  so  bright,  so  glorious  an  example. 

4.  Let  there  be  no  undue  delay  in  com- 
ing to  this  ordinance,  if  such  you  see  the 
will  of  Christ  respecting  you.  *'  Arise  and 
be  baptized,"  was  the  address  of  Saul ; 
and  Saul's  prompt  obedience  is  worthy  the 
imitation  of  every  Christian.  "Be  ye  fol- 
lowers of  me,  even  as  I  also  am  of  Christ." 
—  1  Cor.  xi.  1. 

5.  Let  your  future  walk  and  conversation 
conform  to  the  proleesion  you  make  in  thia 


220 


FULLER    ON    COMMUNION 


ordinance.  As  your  profession  is  not  by 
sureties,  but  your  own,  and  before  witness- 
es, it  is  particularly  binding  and  obligatory. 
How  attentive  then  should  you  be,  that  you 
do  no  dishonor  to  the  sacred  names  into 
which  you  are  baptized  !  Let  other  Chris- 
tians, who  differ  from  you,  be  esteemed  and 
loved  by  you.  They  are  accountable,  not 
lo  you,  but  to  God,  for  their  sentiments  and 


conduct ;  and  if  they  are  interested  in  his 
love,  redeemed  by  the  same  Lord,  they 
should,  as  your  bretliren,  share  your  warm- 
est affection.  Above  all  let  Christ  be  the 
object  of  your  supreme  attention ;  obey 
him  as  your  Lord,  trust  in  him  as  your  Sa- 
viour, follow  him  as  your  example,  and  if 
found  faithful  unto  death,  he  has  promised 
and  "  will  give  you  a  crown  of  life." 


CONVERSATIONS 

BETWEEN  TWO  LAYMEN  ON 

STRICT   AND   MIXED    COMMUNION; 

IN  WHICH  THE  PRINCIPAL  ARGUMENTS  IN  FAVOR  OF  THE  LATTER  PRACTICE,  ARE  STATED, 

AS  NEARLY  AS  POSSIBLE,  IN  THE  WORDS  OF  ITS  MOST  POWERFUL  ADVOCATE. 

THE  REV.  ROBERT  HALL. 


BY  J.  G.  FULLER. 


PREFACE  BY  THE  AUTHOR. 


The  following  pages  are  the  result  of  a 
careful  examination,  for  the  third  time,  of 
the  arguments  usually  advanced  in  favor 
of  mixed  communion.  This  examination 
is  assignable,  not  so  much  to  the  recent  pub- 
lication of  a  compendium  of  those  argu- 
ments, from  the  pen  of  their  most  eloquent 
advocate,  as  to  an  expectation,  generally 
entertained,  that  mixed  communion  might 
shortly  become  a  practical  question  in  the 
church  of  which  the  writer  is  a  member 
This  circumstance  has  certainly  induced 
him  to  devote  more  attention  to  the  contro- 
versy, than  its  merits,  as  a  speculative  in- 
quiry, would  either  demand  or  justify  ;  and 
as  the  de.^ign,  though  for  a  time  abandoned, 
may  not  be  entirely  relinquished,  he  offers 
no  apology  for  respectfully  submitting  to  the 
candid  and  serious  consideration  of  all  who 
feci  interested  in  the  inquiry,  the  reasons, 
which  appear  to  him  to  justify  an  adhe- 
rence lo  the  confessedly  scriptural  pattern 
of  restricted  communion. 

If  the  most  cordial  esteem  for  many  of 
those  whose  sentiments  are  opposed  to  his 
own,  both  Baptists  and  Psedobaptists,  and 


a  grateful  recollection  of  friendly  inter- 
course for  a  series  of  years,  might  induce 
neutrality,  or  even  a  silent  opposition  to 
such  an  innovation,  this  formal  defence  of 
what,  in  the  opinion  of  the  writer,  is  une- 
quivocally "  Christian  Communion,"  would 
never  have  been  published.  But  the  inqui- 
ry, What  is  truth  1  recognizes  not  personal 
friendships,  but  Christian  principles  ;  and 
when  the  constitution  of  a  church  is  invad- 
ed, or  threatened,  it  becomes  the  duty  of 
every  member  who  believes  it  is  scriptural, 
instead  of  timidly  resigning  the  cause,  un- 
der the  specious  pretence  of  preserving 
peace,  temperately,  but  firmly,  to  defend  it 
to  the  utmost  of  his  ability.  The  circum- 
stance of  our  opponents  being  Christians, 
and  Christian  friends,  while  it  must  neces- 
sarily render  an  opposition  to  their  meas- 
ures extremely  painful  and  distressing,  may 
not  for  a  moment  be  pleaded  in  justification 
of  a  compromise  of  principle  ;  and  should 
we  ever  impose  on  ourselves  such  a  mani- 
fest delusion,  we  should  richly  deserve  the 
ridicule  and  contempt  which  would  be  our 
inevitable  portion.  "  The  wisdom  that  is 
from  above,  is  first  pure,  then  peaceable ;" 
tuid  that  peace  which  is  purchased  by  the 
prostration  of  principle,  is  an  ignominious 
peace,  unscriptural  in  its  origin,  unholy  in 


FULLER    ON    COMMUNION, 


221 


its  nature,  pernicious  in  its  tendency,  and 
eminently  precarious  in  its  tenure  and  du- 
ration. 

One  circumstance,  and  one  alone,  Tfor 
"  religious  inquiry  is  an  affair  of  principles, 
not  of  persons,")  induces  the  writer,  in  this 
place,  to  make  a  special,  individual  allusion 
to  his  highly  respected  friend,  whose  publi- 
cations have  again  fanned  to  a  flame  the 
dying  embers  of  this  unhappy  controversy, 
that  honored  individual  is  his  pastor;  nor, 
apart  from  the  revival  of  this  dispute,  and 
certain  irregularities  to  which  his  theory 
naturally  tends,  has  the  pleasure  with 
which  that  important  connection  was  con- 
templated been  in  the  least  degree  impair- 
ed. Unconvinced  by  his  reasonings  on 
terms  of  communion,*  the  writer  would  re- 


•  It  is  a  most  singular  coincidence,  that  at  tlie  very 
time  when  Mr.  Hall's  "Reasons  for  Christian  Commu- 
nion" made  their  appearance,  the  Unitarians,  (for  they 
also,  it  seems,  have  their  bigots  and  Uberals  !)  had  just 
terminated  a  magazine  controversy,  in  which  certain 
reasons,  not  altogether  dissimilar,  were  assigned  in  favor 
of  Antichristian  communion,  or  a  church  fellowship  of 
Unitarian  believers  and  avowed  unbehevers !  A  Mr. 
Noah  Jones,  lamented  the  existence  of  such  mixed  com- 
munion, and  ventured  to  protest  against  it ;  when,  as  he 
might  rationally  have  expected,  he  was  liberally  assailed, 
by  a  host  of  Latitudinarians.  with  the  convenient,  com- 
mon-place phrases,  "  intolerance,  bigotry,  narrowniind 
edness,  sectarianism,  <fcc.,"  the  special  accusation  of 
"  schism"  not  excepted !  Of  the  reasons  advanced  by 
the  Uberal  party,  in  favor  of  the  right  of  unbelievers  to  a 
place  in  Unitarian  societies,  and  against  the  impolicy  ofre- 
jecting  them,  the  following  may  serve  as  a  specimen : 

Their  ettot  is  sincere,  cotiscientiotis,  aTid  involuntary. 
"  They  cannot  believe."  "  There  is  no  doubt,  as  most 
of  them  are  sincere,  they  would  be  glad  to  have  their 
minds  settled,  and  their  anxiety  reheved.  Some  of 
tliem  are  desirous  to  hear  their  difficulties  discussed 
"Sliall  we  be  following  the  example  of  Jesus,  oracling 
upon  his  Spirit,  when  we  say  to  our  brethren,  for  an  ixi- 
voluntary  ditference  of  opinion,  'Stand  by,  for  we  are 
holier  than  youl'"  "A  great  distinction  ought  to  be 
made  between  the  irreligious  infidel,  and  the  serious,  the 
rehgious  sceptic,  who  is  anxious,  but  unable  to  obtain 
conviction ;  who  is  moral,  conscientious,  and  devout." 
"  May  not  the  opinions  of  the  unbeliever  be  the  result 
of  as  diUgent,  candid,  honest,  sincere  investigation,  as 
those  beheved  to  be  true  by  the  Christian'?  Is  it' not 
within  the  range  of  probability,  that,  from  the  evidence 
which  strikes  his  mind,  his  conclusions  may  be  cor- 
rect li^!)  Such  an  assumption,  surely,  is  not  unfair;  why, 
then,  should  this  reformer  presiune  to  hold  him  up  to 
notice  as  an  unworthy  member  of  any  society'!  'Would 
he  not  have  exhibited  more  modesty,  had  he  acquired 
more  correct  notions  of  Christian  charity,  before  he 
threw  out  his  illiberal  insinuations  against  men  who  are 
as  sincere  ani?  virtuous,  as  they  are  benevolent  and  iutel- 
hgent. 

C/innVy.— "The  spirit  of  Christianity  is  an  enlarged, 
a  benevolent  spirit,  which  fears  no  imaginary  contami- 
nation, and  can  extend  tlie  right  hand  of  fellowship  to 
every  sincere  and  virtuous  man."  "  In  comprurison  with 
a  society  of  men  acting  upon  such  narrow  notions  of  the 
genuine  spirit  of  Christianity  as  Mr.  J.  seems  to  enter- 
tain, how  irmch  superior  would  be  his  'curious  Christian 
church,  consisting  of  a  mixed  assemblage  of  Christian 
beUevers,  and  Deists,  Jews,  and  Mahometans.'  "  "  Jesus 
was  no  respecter  of  persons.  He  was  not  so  exclusively 
squeamish,  or  deUcately  particular,  as  Mr.  J.  is  desirous 
the  modern  Unitarians  should  be.  He  deemed  it  to  he 
of  more  importance  to  impress  upon  his  followers,  thai 
they  would  be  known  to  be  his  disciples,  if  they  '  loved 
one  another.' " 

Wt'dk  in  the  Faith. — "  If  they  do  not,  with  us,  believe 
in  the  divine  mission  of  Jesus,  they  believe  he  was  the 
greatest  of  men,  superior  even  to  Socrates."  "  Let  us 
set  the  example  of  a  tnie,  an  imiversal  toleration,  and 
receive  every  one  of  every  denomination,  however  dark 
in  faith.     It  has  been  said,  '  Him  that  is  weak  in  the  failli, 


fleet  discredit  on  himself,  were  he  insensi- 
ble either  to  the  charms  of  his  eloquence 
in  the  Christian  cause,  or  to  the  superior 
attractions  of  his  Christian  character.  And 
though  he  would  be  ashamed  to  apologize 
to  ihe  most  elevated  of  his  fellow  men,  for 
a  firm  resistance  to  what  he  sincerely  be- 
lieves to  be  an  unscriptural  and  unauthor- 
ized innovation,  yet  he  feels  he  should  be 
deficient  in  the  respect  due  to  a  pastor, 
were  he  to  withhold  what,  under  other 
circumstances,  might  be  presumed  unne- 
cessary, or  even  officious  ;  an  unequivocal 
expression  of  the  most  cordial  attachment 
to  his  ministry,  accompanied  by  the  sincere 
prayer  that  his  Christian  services  may  be 
prolonged  to  a  very  distant  period. 

The  writer  feels  no  disposition  to  attri- 
bute to  personal  disesteem,  the  remarks  con- 
tained in  some  of  the  publications  allu- 
ded to,  relative  to  his  deceased  parent; 
since,  apart  from  the  present  controversy, 
few,  if  any,  have  more  respectfully  eulo- 
gized his  character,  than  the  writer  of  those 
remarks.  While,  therefore,  certain  matters 
of  fact  excepted,  he  believes  they  are  total- 
ly unfounded,  he  is  at  no  loss  to  account  for 
them  on  other  principles  ;  he  is  only  aston- 
ished, that  a  mind  so  exalted,  should  be  ca- 


tlie   "gliiwiii 
receive  ye  '  and  we  must  tii-st  abjure  our  own  best  and  been  asserted 


most  sacred  principles,  before  we  can  attempt  to  cast 
them  out." 

God  icill  receive  him.—''''  Do  we  not  heheve  that  if  virtu- 
ous and  true  to  his  convictions,  he  will  be  acceptable  to 
his  Maker  now,  and  the  heir  of  eternal  life  hereafter^ 
May  he  not  possibly  be  om-  companion  in  future '?  and 
shall  we  shun  him  in  this  hfe'!" 

yor.  reject  better  men  than  ynu  receive — "  He  may  be 
an  object  of  as  great,  if  not  of  greater  approbation,  in  the 
sight  of  his  Maker,  than  one  who  has  faith  to  remove 
mountains,  anu  yet  has  not  the  spirit  of  his  Master." 
"  Should  a  man  make  a  confession  of  Christ,  Mr.  J.  is  will- 
ing to  be  his  associate,  and  to  allow  him  all  the  privileges 
of  a  society  of  Christians  ;  if  he  be  a  Gardiner,  a  Bonner, 
or  a  Horseley  he  will  give  him  th  e  right  hand  of  fellowship. 
But  should  he  be  a  Hobbes,  a  Collins,  a  Hume,  or  a  Dr. 
Franklin,  he  must  be  banished  a  Unitarian  society  !" 

A  new  case. — "Mr.  .Tones  and  his  friends  had  intimated 
that  our  Saviour  and  his  apostles  drew  a  line  of  separa- 
tion between  behevers  and  unbehevers ;  and  doubtless 
they  thought  this  was  conclusive.  But  they  were  mista- 
ken !  anew  case  presents  itself !"  "I  am  prepared  to 
say,  (says  one  of  these  advocates  for  mixed  communion,) 
that  in  the  time  of  our  Saviour  and  his  apostles,  there  did 
not  exist  such  a  body  of  men  as  the  present  class  of  un- 
believers ;  I  mean  inquiring,  conscientious  unbehevers." 

Invpolicij  of  Strict  Comtmmion. — "  Vt'ould  it  not  be 
very  improper  to  do  any  thing  which  might  prevent  unbe- 
lievers from  coming  to  our  religious  meetings,  where 
they  have  the  best  chance  of  receiving  instruction  in  the 
evidences  of  Christianity,  of  hearing  judicious  answers 
to  their  objections,"  &c.  "Will  it  be  wise  in  us  to  ex- 
clude them  from,  perhaps,  the  only  opportunity  they 
have  of  gaining  these  advantages,  and  of  hearing  the 
truth  as  it  is  in  .Jesus  7  Will  it  be  a  proof  of  wisdom,  in- 
slead  of  preaching  to  those  who  require  to  be  convinc- 
ed, to  confine  our  instructions  to  those  alone  who  need 
no  enlightening,  whose  principles  have  long  been  con- 
firmed 1"  "How  are  we  to  make  converts  to  our  own 
clearer  light,  if  we  close  our  doors  on  all  who  are  not  of 
our  mamier  of  thinldng7  Where  else  are  they  to  hear 
our  sentiments 7" 

In  the  course  of  the  controversy,  an  avowed  Deist 
luiites  in  the  hue  and  cry  against  the  bigoU7  and  intoler- 
ance of  poor  Mr.  Jones,  and  of  one  or  two  others  wlio 
had  vendired  to  defend  the  plan  of  restricted  romniu- 
nioii  ;  eiilogi/es  the  liberality  and  candor  of  the  more 
enlightened  party  :  and  congratulates  his  brethren  on 
eloquence"  with  which  their  rights  had 


222 


FULLER     ON     COMMUNION, 


pable,  even  in  controversy,  of  condescend- 
ing to  a.n  indiscriminate  depreciation  of  the 
performance  of  an  opponent,  by  the  impu- 
tation o'l  dishonorable  motives.  It  is  a  little 
singular  too,  and  rather  amusing,  to  witness 
such  a  disproportionate  expenditure  of  in- 
genuity and  labor,  to  invalidate  arguments 
so  very  feeble  and  equivocal !  The  reader 
is  informed  that  Mr.  Fuller's  pamphlet  on 
Communion  is  "  the  feeblest  of  all  his  pro- 
ductions." Then,  surely,  it  was  scarcely 
worth  while  violently  to  torture  and  pervert 
his  motives,  and  even  to  insinuate  that, 
ivithin  a  few  montlis  of  his  decease,  he  em- 
ployed himself  in  making  experiments  on 
the  credulity  of  his  surviving  admirers ! 
To  say  nothing  of  the  injustice  of  such  in- 
sinuations, where  existed  the  necessity  of 
employing  thera  against  arguments  so  fee- 
ble and  precarious  ?  The  intelligent  reader 
will  scarcely  fail  to  suspect,  that  a  produc- 
tion which  required  i'Hc/i  a  mode  of  reply  is 


The  partial  representation  alluded  to,  in 
connection  with  the  concealment  of  the 
avowed  motives,  and  the  imputation  of  rea- 
sons which  had  no  existence,  while  it  is 
eminently  calculated  to  mislead,  and  doubt- 
less will  mislead  no  inconsiderable  number 
of  Mr.  Hall's  admirers,  furnishes  a  lesson 
we  shall  do  well  to  remember ;  we  see  now, 
with  all  their  pretensions  to  superior  liber- 
ality, what  an  ungenerous  advantage  will 
be  taken  by  our  opponents,  if,  in  an  un- 
guarded moment,  under  the  influence  of 
feeling,  or  of  affectionate  persuasion,  we 
should  permit  ourselves  to  forget  the  dic- 
tates of  a  cool  and  deliberate  judgment. 

Two  objections  have  generally  been  urg- 
ed against  a  conversational  discussion  of  a 
controversy:  that  the  arguments  of  an  op- 
ponent are  feebly  constructed,  and  that  vic- 
tory is  invariably  awarded  to  the  author. 
Both  these  objections,  the  present  writer 
has  endeavored  to  obviate  ;   for,  while   a 


not  exactly  so  insignificant  as  is  pretended.  .«ense  of  delicacj'  induced  him  to  represent 
But  whatever  be  the  merits  of  the  pamphlet,  the  controversy  between  two  laymen,  (which 
(of  which  the  present  writer  Avill  scarcely  lis  not  entirely  a  fiction.)  the  arguments  in 
be  considered  an  impartial  judge,)  it  is ;  favor  of  mixed  communion  have  been  gen- 
rightly  due  to  its  author,  and  to  the  cause  erally  and  copiously  quoted  Irom  those  pub- 
which  he  at  least  honestly  ^pleaded  to  sup-,  lications  to  which  the  friends  of  that  system 
ply  a  slight  omission  in  the  "Reasons  for j are  proud  to  refer  us,  as  their  highest  hu- 
Christian  Communion,"  in  relation  to  the 'man  authority.*  Nor,  in  a  single  instance, 
transaction  at  Cambridge;  which  might,  has  the  writer  represented  his  opponent  as 
and  which  should  have  been  supplied,  by  its  ]  conceding  the  point  at  issue — an  artifice  as 
eloquent  author, from  the  very  first  page  of  flimsy  as  it  is  contemptible;  since,  what- 
the  pamphlet  he  has  so  singularly  criticised,  lever  be  the  conviction  of  either  party,  the 
"  So  far  (says  Mr.  Fuller)  have  I  been  from  public  will  not,  in  deference  to  our  self-com- 
indulging  a  sectarian  or  party  spirit,  that:placency,  resign  their  undoubted  privilege 
my  desire  for  communion  with  all  who  are ,  of  judging  for  themselves, 
friendly  to  the  Saviour,  has  in  one  instance,  j  It  may  possibly  be  regretted,  that  so 
led  me  practically  to  deviate  from  my  gen- 1  much  attention  has  been  devoted  to  the  na- 
eral  sentiments  on  the  subject  ;  the  reflec-lture  of  John's  baptism;  it  will  be  pro.per, 
tion  on  which,  however,  having  afforded  me 'therefore,  to  observe,  in  explanation,  that  it 


no  satisfaction,  I  do  not  intend  to  repeat  it: 


'  The  writer  fiesires  in  this  place  to  express  his  grate- 
ful acknowledgements  to  Mr.  Ivirney  and  Mr.  Kingliorn, 
for  their  prompt  and  generovis  defence  of  his  deceased 
parent,  from  the  charge  of  controversial  duplicitij.  He 
presumes  he  may  take  the  liberty  of  transcribing  two  or 
three  shoit  extracts  from  their  publications. 

"I  fearlessly  ask,"  says  Mr.  Ivimey,  "  who,  that  knew 
Mr.  Fuller's  doctrine  and  manner  of  life,  will  be  of  Mr. 
Hall's  opinion,  that  Andrew  Fuller  should  leave  a  manu- 
script, with  the  solemn  charge  to  print  it  after  his  death, 
if  Mr.  JIall  should  piiblish  in  support  ofopen  communion  ; 
and  tills,  not  as  Mlie  result  of  his  deliberate  and  settled 
conviction,'  but  'rather  will)  a  view  to  provoke  farther  in- 
quiry V  I  could  almost  as  soon  believe,  that  the  Apostle 
Paul  wrote  liis  Epistles  to  the  Romans  and  the  Galatiaus, 
merely  with  a  view  to  provoke  inquiry  as  to  what  could 
be  said  of  the  merit  ol  man's  good  works,  and  not  to 
establish  the  doctrine  of  juslification  by  faith,  without  the 
decd.s  of  the  law." — Communion  at  the  Lord's  Table  Keg- 
uiated  b<j  the  Revealed  Will  of  Christ,  not  Parti/,  Iml 
Christ iayi  Communion.     Pref.  p.  7. 

"Mr.  Hall  insinuates,"  observes  Mr.  Kinghorn,  "  that 
Mr.  Fuller  did  not  sincerely  believe  that  strict  communion 
was  founded  on  truth.  He  proiluces  what  he  calls  '  cir- 
cumstances,' which  led  him  to  believe  that  '  all  alona  Mr. 
Fuller  felt  some  hesitation  on  the  subject,  and  that  his 
mind  was  not  completely  made  up  ;'  ami  afterwards  adds 
'  Hence  I  am  compelled  to  consider  his  po.sthumous  tract 
rather  as  a  trial  ol^what  might  be  adduced  on  that  side  of 
the  controversy,  with  a  view  to  provoke  farther  inquiry, 
than  the  result  of  deliberate  and  settled  conviction.'  So, 
then,  Mr.  Fuller  wrote  a  pamphlet  in  defence  of  what  he 


was  dictated,  not  so  much  by  a  conviction 
of  the  intrinsic  importance  of  the  argument 
in  its  bearing  on  the  general  question,  as 
by  the  fact  that  some  highly  respected  in- 
dividuals have  changed  their -views  on  the 
terms  of  communion,  avowedly  in  deference 
to  that  argument  alone,  as  illustrated  by 
our  eloquent  opponent ! 


didnot fully  believe,  and  autliorized  Dr.  Newman,  on  con- 
ditions, to  publish  it  as  his  opinion !  If  Mr.  Fuller  did 
this  he  was  not  the  man  we  took  him  to  be.  It  is  very 
sui-prising  that  any  one  should  suspect  him,  who  has  any 
acquaintance  with  his  character,  and  who  has  read  only 
the  lirst  sentence  of  his  work.  It  was  written  in  the  form 
of  a  letter  to  a  friend  ;  and  he  begins  it  by  saying,  '  The 
long  and  intimate  friendship  that  I  have  lived  in,  and  hope 
to  die  in,  with  several  who  are  ditferently  minded  with 
me  on  this  subject,  may  acquit  ine  of  any  other  motive  in' 
what  I  write,  ttian  a  desire  to  vindicate  what  appears  to- 
me to  be  the  mind  of  Christ." — Arguments  against  the 
Practice  of  Mi. T'd  ('iintiniiiiion,with  Preliminary  Obser- 
valimison  R/i\  I'.  Ifrli's  Rcations for  Christian,  inoppo- 
sition  to  Parly  Communion,  pp.  2S,  24. 

'  On  Terms  of  Comnmxnon.^ Second  Edition. 

Essential  DifTerence  between  Christian  Baptism  and 
the  Baptism  of  .lohn. — Tliird  Edition 

Kcply  to  Mr  Kinghorn. — First  Edition. 

Ueasons  for  Christian,  in  Oi)posiIion  to  Party  Conjtnu^ 
nion. — First  Edition. 


FULLER    ON    COMMUNION, 


223 


The  preceding  observations,  with  the  ex- 
ception of  the  notes,  were  written  in  1836. 
Since  then,  many  circumstances  have  con- 
curred to  induce  the  writer  to  submit  to  the 
candid  attention  of  his  denomination,  the 

f)ages  originally  written,  but  not  now  pub- 
ished,  with  a  special  reference  to  a  partic- 
ular church.  The  tendency  of  mixed  com- 
munion is  becoming  every  day  more  appa- 
rent, and  its  deteriorating  and  dissociating 
influence  more  visible.  Every  successive 
mouth  brings  "certain  strange  things"  to 
our  ears ;  a  standing  ordinance  of  Jesus 
Christ  displaced,  contemned,  and  decried; 
its  very  mention  deprecated  ;  natural  allu- 
sions to  it  studiously  avoided  ;  the  almost 
total  suppression,  in  the  Christian  ministry, 
of  one  part  of  "  the  counsel  of  God  ;"  the 
reception  of  members  without  any  baptism, 
notwithstanding  a  renunciation  of  the  cer- 
emony performed  in  infancy,  and  without 
any  public  confession  of  faith  in  Christ,  be- 
yond a  knowledge  of  character  and  person- 
al appearance  in  the  temple  of  mixed  com- 
munion ;  clandestine  admissions  of  unbap- 
tized  persons  to  the  Lord's  table  ;  attempts 
to  enforce  mixed  communion  ;  unnecessary 
and  unwelcome  collision  with  Psedobap- 
tist  churches  ;*  the  constitution  of  Baptist 
churches  altered  by  way  of  experiment ; 
the  necessary  expulsion  of  conscientious 
Strict  Baptists  ;  defective  discipline  ;  a  gen 
eral  relaxation  from  primitive  Christianity 
a  disposition  to  sacrifice  another  "  non-es- 
sential," the  Lord's  supper,  whenever  the 
supposed  interests  of  peace  and  union  shall 
make  the  demand ;  private  baptisms,  in 
compliance  with  the  special  desire  of  Pse- 
dohaptist  members,  the  celebration  of  be- 
lievers' baptism  in  the  morning,  and  of  in- 
fant baptism  in  the  afternoon  of  the  same 
day,  in  the  same  place,  the  morning  preach- 
er being  especially  requested  not  to  plead 
for  his  views  of  baptism,  by  a  non-compli- 
ance with  which,  the  Paedobaptist  members 
were  greatly  offended  !  These  are  indica- 
tions, ^and  others  might  be  enumerated,) 
sufficiently  clear  and  strong,  of  the  tenden- 
cy of  mixed  communions. 

One  portentous  result  of  the  proposed 
innovation,  conceded  by  our  eloquent  oppo- 
nent himself,  ought  never  to  be  forgotten — 
the  extinction  of  Baptist  churches  !  "  Were 
that  practice  universally  to  prevail,"  he 
says  "  the  mixture  of  Baptists  and  Pfrdo- 
baptists  in  Christian  societies  would  proba- 
bly, ere  long,  be  such,  that  the  appellation 
of  Baptist  might  be  ibund,  not  so  applica- 
ble to  churches  as  to  individuals."     In  this 


'  For  some  admirable  observations  on  this  subject, 
combining  with  soimii  arpuiient,  the  most  genuhie  Chris- 
tian feehng  towards  ovir  Pcedobaptist  brethren,  the  read- 
er is  referred  to  Mr.  Ivimey's  '■^  Baptism  the  Scripturitl 
and.  Indispensable  Qtialijication  fur  Communion  at  liic 
Lord's  Tabic."    Chapter  ii. 


then  all  parties  are  agreed ;  that  the  ten- 
dency of  mixed  communion  is  to  annihilate, 
as  such,  all  the  Baptist  churches  in  Chris- 
tendom !  to  dissolve  the  only  community 
of  Christians,  which,  (in  the  opinion  of  Sir 
Isaac  Newton,)  never  symbolized  with  the 
Church  of  Rome  !  to  unchurch  the  only 
churches  in  the  world,  in  which,  (our  oppo- 
nents themselves  being  judges.)  the  ordi- 
nances of  Jesus  Christ  are  kept  as  they 
were  delivered  !  "  They  that  have  ears  to 
hear  let  them  hear  !" 

On  this  subject  Mr.  Kinghorn  observes, 
that  "  the  greatest  enemies  the  Baptists 
have,  cannot  wish  for  more  than  to  see 
them  placed  in  the  situation  to  which  Mr. 
Hall's  system  would,  by  his  own  confession, 
conduct  them ;  without  churches  of  their 
own  ;  merely  individuals  blended  with  oth- 
ers of  opposite  views ;  neutralized  in  their 
statements ;  with  ministers  who,  perhaps, 
are  not  Baptists,  or  who,  if  they  are,  in  that 
liberal  state  of  things  would  surely  not  be 
such  '  bigots,'  as  to  run  the  risk  of  otiend- 
ing  any  of  their  hearers  by  pleading  for 
baptism  ;  and  surrounded  by  those  who  di- 
rectly or  indirectly  would  continually  be 
repeating  the  sound,  that  positive  ordinan- 
ces are  of  very  little  consequence,  and 
whether  they  are  received  or  rejected  is  of 
no  importance,  provided  every  one  is  fully 
persuaded  in  his  own  mind  !  It  is  time  for 
us  in  this  state  of  things,  to  act  with  cir- 
cumspection and  becoming  firmness.  It  is 
manifestly  the  duty  of  the  members  of  our 
churches,  and  of  those  who  sustain  the  offi- 
ces of  deacons  and  ministers,  to  put  the 
question  to  themselves  and  to  each  other. 
Do  you  wish  to  promote  the  dissolution  and 
ruin  of  the  Baptist  denomination,  as  such  ? 
If  you  do,  Mr.  Hall  tells  you  his  system  will 
effect  the  purpose ;  but  if  you  do  not,  take 
heed  to  your  ways  !"* 

Whether  the  sentiments  advanced  in  the 
following  pages,  or  their  publication,  be 
approved  or  disapproved,  the  writer  hopes 
he  shall  at  least  obtain  credit  for  sincer-ity. 
He  has  not  written  by  way  of  "  experi- 
ment ;"  but  from  "  a  deep  and  deliberate 
conviction,"  on  the  one  hand,  that  the  sys- 
tem of  mixed  communion  is  not  ''  from 
heaven,"  but  "  of  men  ;"  an  infringement 
on  the  authority  of  the  Christian  Legisla- 
tor neither  right  nor  wise  ;  and,  on  the  oth- 
er hand,  that  the  cause  which  he  has  the 
honor  to  advocate,  is  unequivocally  the 
cause  of  God  antl  truth,  of  peace,  and 
"  Christian  communion." 

In  conclusion,  he  would  merely  observe, 
that  should  he  be  instrumental  in  convincing- 
only  a  few,  of  the  duty  of  adhering,  in  the 


*  Arguments  against  the  pracrire  of  Mixed  Commu- 
lion,  pp.  2t),  27.  An  iman.swerable  epitome  of  the  wliole 
controversy,  comprised  in  a  few  pages,  at  a  very  mode- 
rate price. 


224 


FULLER    ON    COMMUNION, 


constitution  of  their  churches,  to  the  con- 
fessedly "  natural  and  the  prescribed  order" 
of  the  Christian  ordinances,  they  will  pos- 
sess an  advantage  peculiarly  their  own ; 
their  honest  conviction  will  be  in  no  danger 
of  being  invalidated,  by  the  imputation  that 
they  have  surrendered  their  judgment  to 
the  authority  of  "  a  great  name." 


CONVERSATION   I. 

Genet^al  and  Preliminary  Observations. 

M.  I  have  just  been  reading  Mr.  Hall's 
"  Reasons  for  Christian  Communion  ;"  and 
they  are  so  clear  and  so  conclusive,  my 
friend,  that  I  cannot  help  hoping  they  will 
convince  even  you ! 

S.  Indeed  !  and  of  what  do  you  suppose 
they  will  convince  me  ? 

jil  Of  the  duty  of  "  Christian  Commu 
nion." 

S.  But  I  am  convinced  of  that  already. 

M.  Not  you,  indeed ;  yours  is  "  Party 
Communion.''''* 

S.  But  I  hope  the  party  to  which  you  and 
I  belong  are  Christians.  And  surely  com- 
munion with  those  who  are  not  only  Chris- 
tians in  common  with  other  denominations, 
but  who,  in  distinction  from  them,  have 
avowed  their  Christianity  in  the  precise 
mode  which  Christ  expressly  appointed 
for  that  purpose,  must  be  Christian  com- 
munion. 

M.  Still,  it  is  party  communion,  being  re- 
stricted to  Christians  of  one  party  only; 
but  Mr.  Hall  has  proved  that  all  Christians 
are  entitled  to  the  eucharist. 

S.  A  position  which  no  one  denies.  Un- 
doubtedly, they  are  entitled,  in  the  strictest 
sense  of  the  term,  not  only  to  the  Lord's 
supper,  but  to  all  the  privileges  of  the 
Christian  church ;  but  it  does  not  follow 
that  they  are  entitled  to  any,  in  deviation 
from  the  order  of  Divine  appointment.  Nei- 
ther are  baptism  and  the  Lord's  supper 
privileges  only :  ihey  are  also  duties,  in- 
cumbent on  all  believers.  But  then,  He 
who  enjoined  their  observance,  also  fixed 
the  order  in  which  they  should  be  observed ; 
and  that  order,  being  of  divine  appoint- 
ment, is,  in  our  opinion,  as  imperative  as 
the  duties  themselves. 

M.  But  Mr.  Hall  contends  that  sincere 


*  "  It  is  no  sin  to  belong  to  a  party :  for  that  iiiiavoiila- 
bly  results  from  the  exercise  of  private  judgment,  and 
the  tendency  to  union  in  kindred  minds.  Those  who 
profess  to  belong;  to  no  party,  seem  to  be  little  aware  that 
they  are  themselves  a  party.  They  have  some  very  re- 
spectable leaders,  and  they  are  the  Anti-sectarian  sect." 
— Dr.  Newman.  Baptism  an  Imlispensable  Prerequisite 
to  Communiun  at  the  Lord's  table. 


and  conscientious  Paedobaptists  whose  mis- 
take is  involuntary,  are  entitled  to  a  par- 
ticipation of  the  privileges  of  church-fel- 
lowship. 

S.  And  here  again  we  are  agreed.  Most 
assuredly,  on  their  own  principles,  they  are 
entitled  to  the  privileges  ol  church-fel- 
lowship. Sincerely  believing  they  have 
entered  the  visible  church  in  the  way  of 
Divine  appointment,  their  title  to  its  pecu- 
liar privileges  inevitably  follows,  since  eve- 
ry Christian  is  under  a  sacred  obligation 
to  recognize  what  he  sincerely  believes  to 
be  the  Divine  will.  Unquestionably,  it  is 
the  duty  of  every  man  to  believe  and  obey 
the  truth :  but  then,  it  is  equally  evident, 
that  every  man  must  ascertain  for  himself 
what  is  truth,  and  what  is  duty :  and  that 
which,  after  an  impartial  examination  of 
the  best  evidence  within  his  reach,  he  be- 
lieves, to  be  the  truth,  he  is  undoubtedly 
bound  to  obey.  His  belief  may  be  erro- 
neous ;  but  while  it  is  his  belief,  his  prac- 
tice must  correspond,  or  he  will  be  convict- 
ed of  living  in  the  neglect  of  that  which  he 
believes  to  be  a  Christian  duty.  Whatev- 
er blame  attaches  to  him,  if  any,  is  impu- 
table, not  to  his  practice,  but  to  his  belief, 
of  which  his  practice  is  the  necessary  re- 
sult ;  and  his  belief,  if  erroneous,  is  crimin- 
al or  innocent,  in  proportion  as  it  is  volun- 
tary or  involuntary.  But  they  who  honest- 
ly beheve,  after  an  impartial  examination 
of  the  best  evidence,  that  they  have  receiv- 
ed Christian  baptism ;  that  they  have 
entered  the  visible  church  in  the  way  of 
Divine  appointment,  are  undoubtedly  enti- 
tled to  a  participation  of  its  peculiar  privi- 
leges. 

M.  And  yet  you  would  not  unite  with 
these  sincere  and  conscientious  Paedobap- 
tists, in  the  duties  and  privileges  of  church- 
fellowship  ! 

S.  Would  you  my  friend,  unite  with  them, 
in  the  ceremony  which  they  believe  to  be 
Christian  baptism  ? 

M.  Certainly  not.  ,■. 

S.  And  yet  we  think  they  are  as  justly 
entitled  to  baptize  without  a  profession  of 
faith,  as  to  partake  of  the  Lord's  supper 
prior  to  their  reception  of  Christian  bap- 
tism. They  have,  in  our  opinion,  no  scrip- 
tural authority  for  either.  In  both  cases 
they  act  on  their  own  belief,  and  on  their 
own  responsibility:  consequently,  on  their 
own  principles,  they  do  right  in  partaking 
of  the  Lord's  supper,  though  in  our  opinion 
unbaptized  ;  their  conviction,  and  not  ours, 
being  their  proper  directory.  But,  in  nei- 
ther case,  may  the  dictates  of  their  con- 
sciences be  the  directory  of  my  actions ; 
tliese  must  be  regulated  by  the  dictates  of 
my  conscience :  and  it  is  no  more  a  conse- 
quence, that,  because,  on  their  own  princi- 
ples, they  are  entitled  to  the  Lord's  supper 


FULLER    ON    C  O M  M  U i\  I  O N 


225 


therefore  it  is  my  duty  to  unite  with  them 
in  diat  ordinance,  than  that,  because,  on 
their  own  principles,  they  are  entitled  to 
baptize  their  infants,  therefore  it  is  your 
duly  to  unite  with  them  in  that  ceremony. 
Their  privilege  and  our  duty,  are  not,  in 
either  case,  necessarily  identified.  And  if 
Mr.  Hall  has  proved  no  more  than  he  pro- 
poses to  prove,  viz  :  That  all  Christians 
are  entitled  to  the  privileges  of  church-fel- 
lowship ;  so  far  as  his  ultimate  object  is 
concerned,  he  might  just  as  well  have  done 
nothing.  His  ultimate  position  is,  that  it 
is  our  duty  to  unite  with  Piedobaptists  in 
church-feliowship ;  but  all  he  even  propo- 
ses to  establish,  in  his  last  publication,  is 
their  title  to  the  eucharist.  But  who  does 
not  perceive  the  difl'erence  between  these 
two  propositions  ?  and  that  proof  of  the 
latter  falls  short  of  establishing  the  former. 
Suppose  their  title  to  the  privileges  of  the 
Christian  church  was  established  by  argu- 
ments the  most  numerous  and  conclusive  : 
what  then  ?  what  is  accomplished  ?  what 
is  produced  ?  A  fine  chain  of  reasoning 
complete  in  itself,  perhaps ;  but,  for  the 
purpose  for  which  it  was  wrought,  utterly 
useless ;  dangling  in  the  hand,  and  falling 
to  the  ground,  just  for  want  of  a  single 
link,  to  unite  the  last  in  the  chain  with  the 
ultimate  position  ;  a  connecting  argument, 
that  shall  clearly  prove  that  the  privilege 
of  the  Psedobaptist  and  the  duty  of  the 
Baptist  are  inseparable. 

M.  But  in  a  joint  participation  of  the 
eucharist  you  would  unite  in  an  ordinance 
concerning  which,  you  are  agreed,  and  in 
which  both  act  conscientiously,  each  believ- 
ing himself  to  be  baptized. 

.S'.  But  not  each  believing  that  the  other 
is  baptized.  Our  Psedobaptist  brethren 
would  act  consistently  throughout ;  ac- 
knowledging our  baptism  equally  with  their 
own,  they  would  not  make  the  slightest 
sacrifice  of  principle  ;  and  this  will  account 
for  their  uniform  willingness  to  unite  with 
us.  With  a  few  modern  exceptions,  they 
could  not,  any  more  than  the  Strict  Bap- 
tists, unite  in  church  fellowship  with  any 
whom  they  thought  unbaptized  ;  and  their 
desire  that  their  Baptist  brethren  should 
unite  with  them  at  the  Lord's  table,  arises 
generally,  not  from  a  conviction  that  bap- 
tism is  not  essential  to  church-fellowship, 
but  from  a  wish  that  we  should  acknowl- 
edge them  as  baptized  ;  an  acknowledge- 
ment which  even  you,  in  the  plenitude  of 
your  candor,  are  not  prepared  to  concede. 
But  while  our  Piedobaptist  brethren  believe 
that  we  are  baptized,  and  while  we  believe, 
with  Mr.  Hall  that  their  baptism  is  a  "  nulli- 
ty," we  meet  on  unequal  ground ;  and 
though  they  would  act  consistently  through- 
out, I  should  unquestionably  deviate  from 
the  principle  avowed  by  us  both ;  that  bap- 

VoL.  1.— Cc. 


tism  is  essential  to  church-fellowship.*  In 
a  participation  of  the  Lord's  supper  with 
Pagdobaptists,  there  are  two  acts,  both  of 
which,  being  my  own  acts,  must  be  regula- 
ted by  my  own  principles:  1.  Receiving 
the  ordinance :  2.  Uniting  with  unbaptized 
persons  in  receiving  it.  For  the  first  of 
these,  I  have  scriptural  authority  ;  for  the 
last,  I  have  none  ;  such  a  union  being  a  di- 
rect inversion  of  the  order  confessedly  uni- 
versal in  the  purest  age  of  the  church  :  an 
order  in  my  humble  opinion,  not  incidental, 
not  circumstantial,  not  local,  not  temporary 
and  evanescent ;  but  intentionally  prescrib- 
ed by  the  Legislator,  in  his  last  commission 
to  his  apostles ;  the  observance  of  wiiich, 
therefore,  is  as  imperative,  and  the  obliga- 
tion as  perpetual,  as  the  celebration  of  the 
ordinances  themselves,  and  the  obligation 
to  preach  the  gospel  to  every  creature.  If 
this  view  of  the  subject  be  correct,  then  the 
only  question  is:  Is  infant  sprinkling  Chris- 
tian baptism?  In  our  opinion  it  is  not; 
consequently  in  our  opinion  our  Psedobap- 
tist  brethren  have  not  complied  with  that 
ordinance,  which,  in  the  Christian  commis- 
sion, is  enjoined  on  every  disciple,  immedi- 
ately on  his  believing  the  gospel,  and  prior 
to  his  observance  of  all  the  things  which 
Christ  has  commanded.  "  But  our  Peedo- 
baptist  brethren  believe  they  have  complied 
with  the  prior  obligation."  True ;  and 
their  duty  is  plain.  But  this  is  not  the 
question.  The  question  is.  What  is  our 
duty  ?  And  the  answer  is  obvious,  If  it  is 
incumbent  on  ihein  to  act  upon  their  belief, 
it  cannot  be  less  incumbent  on  its  to  act 
upon  our  belief,  both  as  to  what  is  Chris- 
tian baptism,  and  what  is  its  relative  situa- 
tion in  the  Christian  commission  :  and  this, 
not  only  in  relation  to  our  individual  prac- 
tice, but  likewise  in  the  constitution  of  our 
particular  churches.  If,  however,  you  con- 
tend that  baptism  does  not  occupy  that  place 
in  the  Christian  commission  which  we  have 
assigned  it,  we  shall  feel  obliged  by  your 
pointing  out  what  place  it  does  occupy. 
Or,  if  compelled  to  admit  that  this  is  its  re- 
lative situation,  you  yet  maintain  that  this 
order  is  not  obligatory,  then  we  should  be 
glad  to  be  informed  what  part  of  the  com- 
mission is  of  perpetual  obligation,  and  which 


'  Dr.  Dwight  In  his  Syntem  of  TVieologij,  (in  agreement 
with  tlie  learned  Dr.  Dotldridue,)  niainlams  the  principlti 
in  question,  in  the  most  unqualified  terms :  "Except  a 
man  be  bom  of  water  and  of  the  Spirit,  ho  cannot  enter 
into  the  kinsdom  of  God."  To  be  bom  of  water,  is  to  be 
baptized.  To  be  born  of  the  Spirit,  is  to  be  regenerated. 
"The  kingdom  of  God,"  is  a  phrase  used,  in  ijio  gospel, 
in  a  two-fold  sense,  and  denotes  his  visible  anil  his  invia- 
ilite  kingdom;  ortlie  collection  of  apparent,  and  the  col- 
lection of  real  saints.  The  indispen.«able  condition  of 
entering  the  former,  or  visible  kingdom,  is  here  made  by 
our  Saviour,  baptism.  The  indis(icn^alih'  (|iialificaliori 
for  admission  into  the  invisible  kingdom,  is  n-urneration  ; 
the  great  act  of  the  .Spirit  of  God,  whicli  constilute.s  men 
real  saints.  Baptism,  therefore,  is  here  made  by  Christ, 
a  condition  absolutely  necessary  to  our  authorized  en- 
trance into  his  visible  church.''— Ser.  IOC. 


226 


FULLER     ON     COMMUNION. 


part  is  discretional,  and  why  the  order  is 
imperative  in  relation  to  laith  and  baptism, 
and  not  equally  imperative  in  relation  to 
baptism  and  church-fellowship.  Wlio  or 
what,  my  dear  friend,  has  authorized  a 
Christian  practically  to  declare,  in  relation 
to  the  order  of  his  Lord's  commission : 
"  Hitherto  will  I  come,  but  vo  further  /" 

M.  I  perceive,  my  friend,  we  shall  not 
agree  to-night ;  but,  if  you  have  no  objec- 
tion, as  the  controversy  is  agitated,  and 
may  become  a  practical  question  in  the 
church  of  which  we  are  members,  we  will 
resume  the  discussion  on  some  future  occa- 
sion. Perhaps  a  few  friendly  conversations 
may  place  the  subject  in  a  clearer  light; 
and  few  things  would  give  me  greater  plea- 
sure, than  to  convince  you  that  your  senti- 
ments on  this  question,  are  decidedly  erro- 
neous. For,  sihcerely  as  I  esteem  you,  I 
cannot  but  think  you  have  embraced  a  most 
unlovely  and  repulsive  system.  On  the 
contrary,  the  practice  for  which  we  plead, 
commends  itself  so  forcibly  to  the  feelings 
of  the  Christian,  that,  to  me,  it  is  perl'ectly 
astonishing,  than  any  man,  with  the  least 
pretension  to  Christianity  should  hesitate 
to  adopt  it.     It  is  a  lovely  system  ! 

S.  But  is  it,  I  would  ask  a  scriptural 
system  ?  That  is  the  question.  I  confess 
I  am  not  quite  prepared  to  admit  that  every 
thing  a  Christian/te/.s  to  be  lovely  and  right 
is  right.  On  this  principle  there  is  no  cer- 
tain standard  of  truth,  to  which  inquirers 
can  appeal.  On  the  contrary,  truth  and  er- 
ror, will-worship  and  Christian  obedience, 
would,  in  different  circumstances,  present 
equal  claims;  different  Christians  feeling 
differently,  and  the  feelings  of  the  same  per- 
sons, at  different  times  being  diametrically 
opposed.  But  the  truth  is  established  on  a 
rock,  and  remains  perfectly  unmoved  by  the 
fluctuating  tides  ot  feeling.  The  affections 
of  a  Christian  are  so  intermingled  with  the 
affections  of  his  nature,  and  both  are  so 
strangely  influenced  by  e.xtraneous  and  con- 
tingent circumstances,  that  to  build  any  part 
of  the  Christian  fabric  on  feeling^  is  a  tolly 
not  surpassed  by  the  man  who  should  at- 
tempt to  rear  an  edifice  on  a  sand-bank  on 
the  margin  of  the  restless  ocean.  The  ha- 
bitual feeling  of  a  Christian,  indeed,  under 
certain  circumstances,  and  in  certain  situa- 
tions, may  be  received  as  an  additional 
sanction  of  that  which  habitually  commends 
itself  to  an  enlightened  judgment:  but,  un- 
less both  the  feeling  and  the  judgment  agree 
with  the  mind  of  Christ,  they  are  both  erro- 
neous. Whatever  place  is  assignable  to 
feeling,  in  the  regulation  of  Christian  action, 
it  must  be  confessed  to  be  much  too  uncer- 
tain and  wavering  to  be  the  main  spring 
ofChristian  obedience.  Instead  ofthe  judg- 
ment being  controlled  by  the  feeling,  the 
feeling  should  be  subject  to  the  judgment ; 
and  both  should  hear  the  voice  and  obey 


the  dictates,  ofthe  immutable  oracles  of  di- 
vine truth. 

AT.  But  surely  that  system  cannot  be 
scriptural,  which  is  totally  opposed  to  the 
genius  of  the  gospel.  "  The  genius  ofthe 
gospel,  let  it  be  remembered,  is  not  ceremo- 
nial but  spiritual  :  consisting,  not  in  meats 
or  drink,  or  outward  observances,  but  in 
the  cultivation  of  such  interior  graces  as 
compose  the  essence  of  virtue,  perfect  the 
character,  and  purify  the  heart.  These 
form  the  soul  of  religion  ;  all  the  rest  are 
but  her  terrestrial  attire,  which  she  will  lay 
aside  when  she  passes  the  threshold  of  eter- 
nity. When,  therefore,  the  obligations  of 
humility  and  love  come  into  competition 
with  a  punctual  observance  of  external  rites 
the  genius  of  religion  will  easily  determine 
to  which  we  should  incline." — Terms,  190, 
191.     H.  107.* 

S.  So  then,  the  adherence  of  Christian 
churches  (o  the  order  of  their  Lord's  com- 
mission, is  opposed  to  the  genius  of  the  go.s- 
pel !  AVho  would  have  thought  it  1  But  if 
so,  by  all  means,  let  the  commission  be  can- 
celled; and  evermore  let  us  banish  from 
our  minds  the  antiquated  notion,  that  obe- 
dience to  the  Christian  commands,  so  far 
from  being  opposed  to  the  genius  of  the 
gospel,  is  the  very  criterion,  not  only  ol'Iove 
to  the  Saviour,  but  likewise  of  love  to  the 
brethren — principles,  let  it  be  remembered, 
which  constitute  the  very  essence  of  the  ge- 
nius ofthe  gospel.  It  is  very  true,  indeed, 
that  our  Lord  required  of  his  disciples  this 
proof  of  their  affection:  "If  ye  love  me," 
said  he,  '■'■keep  my  commandments.'''' — "Ye 
are  my  friends,  if  ye  do  whatsoever  I  com- 
mand you."  And  it  is  equally  true,  that  the 
beloved  and  affectionate  John  never  enter- 
tained the  least  apprehension  that  Christian 
obedience  was  incompatible  with  love  to 
the  brethren  :  "For,"  said  he,  "by  this  we 
know  that  we  love  the  children  of  God,  when 
we  love  God  and  keep  his  commandments. 
For  this  is  the  love  of  God,  that  we  keep 
his  commandments;  and  his  commandments 
are  not  grievous."  But  what  then  ?  AH 
this  was  a  long  time  ago  ;  and,  at  that  time, 
perfectly  in  harmony  with  the  genius  ofthe 
gospel:  but  since  then,  it  seems,  the  circum- 
stances ofthe  Christian  church  are  chang- 
ed; now,  therefore,  an  adherence,  in  the 
constitution  of  our  churches,  to  the  order  of 
our  Lord's  commission,  in  relation  to  the 
gospel  ordinances,  is  opposed  to  the  genius 
of  the  gospel!  Astonishing!  But  is  it  so? 
Let  us  examine.  And  allow  me  to  inquire, 
in  the  first  place.  Who  authorized  the  asser- 
tion, that  "  the  genius  of  the  gospel  is  not 
ceremonial,  but  spiritual;  consisting,  not  in 
outward  observances,  but  in  the  cultivation 
of  such  interior  graces  as  compose  the  es- 


*  H.  with  the  succeeding  figures,  denotes  the  page  oJ 
Mr.  Hall's  complete  works,  as  pubtlehed  in  America. 


FULLER    ON     COMMUNION. 


227 


sence  of  virtue,  perfect  the  character  and 
purify  the  heart?"  That  the  genius  of  the 
gospel  is  spiritual,  is  universally  admitted  ; 
but  that  it  is  exduswely  spiritual,  none,  it 
might  be  presumed,  but  those  who  deny  the 
perpetuity  of  the  Christian  ordinances,  in 
toto,  will  venture  deliberately  to  affirm.  It 
will  not  avail  to  remind  us  of  the  words  of 
an  Apostle — that  "the  kingdom  of  God  is 
not  meat  and  drink ;"  because  the  applica- 
tion of  this  expression  to  either  of  the  so- 
lemn and  affecting  rites  peculiar  to  the 
gospel  dispensation,  is  a  manifest  perversion 
of  the  Apostle's  meaning:  the  meats  and 
drinks  to  which  he  referred,  being  placed 
in  direct  contrast  with  the  "righteousness" 
pertaining  to  the  kingdom  of  God,  of  which 
we  have  the  very  highest  authority  for  as- 
serting that  baptism  is  a  part;  "Thus  it 
becometh  us  to  fulfil  all  righteousness." 
Besides,  such  an  affirmation  is  equally  op- 
posed to  the  allowed  and  systematic  prac- 
tice of  our  opponents  themselves.  Their 
religion,  however  spiritual,  is  partly  ceremo- 
nial. Do  they  not  habitually  partake  of  the 
symbols  of  the  Redeemer's  death?  Have 
they  not  submitted  even  to  the  despised  and 
undervalued  ordinance  of  Christian  baptism? 
And  what  are  these,  but  ceremonies — the 
solemn  and  significant  ceremonies  of  the 
gospel  dispensation?  Were  the  position 
advanced  by  a  Friend,  (or  Gluaker,)  how 
ever  erroneous  it  might  be,  it  would  at  least 
be  intelligible  and  consistent:  but,  for  a 
Baptist  to  maintain  that  the  genius  of  the 
gospel  is  not  in  part  ceremonial,  is  to  pass 
a  sweeping  condemnation  on  his  own  ac- 
knowledged practice.  But  you  tell  us  that 
"tiie  interior  graces  form  the  soul  of  reli- 
gion," and  that  "  all  the  rest  are  but  her 
terrestrial  attire,  which  she  will  lay  aside 
when  she  passes  the  threshold  of  eternity." 
Now,  my  friend,  this  beautiful  description 
may  be  very  just:  but  what  then  ?  It  is 
perfectly  inapplicable  to  the  present  con- 
troversy. For  it  so  happens,  that  we  are, 
at  present — and  all  Christian  communities, 
as  such,  must  necessarily  continue  to  exist, 
on  this  side  the  threshold  of  eternity.  Our 
present  duty,  therefore,  as  Christians,  and  as 
Christian  communities,  is  not  to  '■Hay  aside 
the  terrestrial  attire  of  religion,"  but  rather 
to  "  put  on  the  Lord  Jesus,"  in  the  way  of 
his  own  appointment ;  and  in  all  respects 
to  adapt  our  practice  to  the  requirements  of 
the  Christian  Legislator,  in  the  present  pro- 
bationary state.  "  Until  he  come,"  we  have 
no  right  to  "lay  aside"  the  terrestrial  attire 
of  religion;  but  are  required  to  conform  to 
the  regulation  of  our  Lord's  house,  in  a 
punctilious  attention  to  tiiose  outward  rites, 
which,  lor  wise  purposes,  he  has  enjoined, 
no  less  than  in  the  cultivation  of  those  du- 
ties which  are  essentially  spiritual.  The 
graces  of  the  Spirit  were  never  intended  to 


supercede  obedience  to  the  ritual  precepts. 
If,  indeed,  ritual  obedience  were  necessarily 
subversive  of  spirhual  religion,  or  if^  a  punc- 
tual observance  of  the  former  involved  the 
neglect  of  the  latter,  there  might  be  some 
justice  in  your  observation:  at  present,  there 
is  none  ;  since  whatever  degree  of  import- 
ance is  attached  to  each,  they  are  equally 
imperative— both  having  emanated  from 
the  same  Supreme  Legislator.  He  who 
commanded  his  disciple?  to  love  one  anoth- 
er, also  commissioned  his  apostles  to  "  teach 
all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Ho- 
ly Ghost:"  and  this,  before  they  taught 
them  to  observe  all  things  that  he  had  com- 
manded them.  Instead,  therefore,  of  ap- 
pealing to  the  genius  of  religion,  to  "deter- 
mine to  which  we  shall  incline,"  we  should 
recognize  the  spirit  of  our  Lord's  admonition 
on  another  occasion  :  "  These  things  ought 
ye  to  have  done,  and  not  to  leave  the  other 
undone." 

M.  But,  (further  to  adopt  the  language 
of  our  eloquent  friend,)  "  Strict  communion 
sets  the  conduct  and  the  feelings  at  vari- 
ance ;  and  erects  into  a  duty,  the  mortifica- 
tion of  our  best  and  holiest  propensities." 
—Reasons,  17,  IS.    H.  200. 

)S'.  That  I  cannot  allow.  Our  best  and 
holiest  propensities  are,  undoubtedly,  those 
which  induce  a  rigid  adherence  to  the  com- 
mands of  the  Christian  Legislator,  in  pref- 
erence to  a  union,  even  with  Christians,  in 
what  we  believe  to  be  a  deviation  from  his 
revealed  will.  Whether  a  permanent  union, 
with  unbaptized  Christians,  in  church-fel- 
lowship, or  occasional  communion  with 
them,  in  a  single  ordinance  peculiar  to  that 
relation,*  be  a  deviation  from  the  mind  of 


■  There  are  some  Christians,  who  are  unwilling  to  re- 
ceive pious  Pssdobaptists  into  full  church-l'ellowsliip,  but 
who  have  no  objection  to  what  is  called,  occasional  com- 
munion, or  even  to  habitual  communion,  provided  it  ex- 
tend no  farther  than  the  celebration  of  the  Lord's  sujijier. 
Hut  is  not  this  admitting  them  to  the  greatest  privdc!;c, 
and  denying  them  the  less?  Surely  we  ought  not  to  tie 
more  tenacious  of  the  exclusive  privileges  of  church- 
membership,  than  of  exact  obedience  to  our  Lord's  in- 
structions, contained  in  his  last  commission.  But  from 
these  instructions,  occasional  communion  at  the  Lord's 
table,  with  unbaptized  persons,  is,  in  the  writer's  opinion, 
an  occasional  deviation  ;  and  habitual  couununion,  lia- 
bitual  deviation.  And  the  only  plausible  objection — 
indeed,  the  only  objection  that  can  be  urged  against  full 
church-membership,  after  such  an  innovation  on  the  or- 
der of  the  Christian  commission,  that  it  is  inexpedient. 
A  Christian  wlio  practises  mixed  communion  in  a  parti- 
cipation of  a  churcli  ordinance  with  Pa;dobaptists  cannot 
object  to  receiving  them  to  full  church-membership,  on 
any  other  ground  than  alarm,  lest  his  privileges  as  a  Bap- 
tist should  be  endangered  !  But  is  tliis  Christian  allegi- 
ance \  Is  it  not  a  symptom  that  we  are  more  jealous  for 
the  privileges  of  church-membership,  than  for  the  honor 
of  Clirist?  .Surely,  those  who,  either  under  the  inlluence 
of  feehng,  or  from  motives  of  convenience,  have  been 
induced  to  deviate  from  llie  order  of  their  Lord's  com- 
mission, by  a  union  with  unbaptized  persons  in  aclmrch- 
ordinance,  while,  at  the  same  time,  they  refuse  to  ailmit 
them  to  church-membership,  will  seriously  ri'ileot, 
whether  they  are  not  laying  greater  stress  on  expcduiuy 
than  owprinciple.  If  communion  in  a  church-ordinance 
with  unl)aptized  persons  be  a  deviation  from  the  order 
of  the  Christian  commission,  as  illustrated  by  tlic  uw- 


228 


FULLER     ON     COMMUNION, 


Christ,  is  a  question  for  consideration  :  but 
if  it  be,  or  if  a  Christian  believe  that  it  is, 
the  corresponding  practice  of  strict  com- 
munion is  not  a  mortification,  but  an  exem- 
plification of  the  best  and  hoHest  propensi- 
ties. 

M.  But  you  practise  a  worse  mixed 
communion  than  that  against  which  you 
inveigh  ;  retaining  in  your  churches,  mem- 
bers of  whose  morality  the  most  charitable 
are  compelled  to  doubt. 

<S'.  True,  my  friend  we  do.  But,  permit 
me  to  ask,  have  we  any  rule,  that  immor- 
ality should  be  no  bar  to  communion  1  Do 
we  systematically  agree  to  tolerate  it?  Is 
this  a  part  of  our  constitution  ?  Do  we  tell 
our  members,  or  candidates  for  member- 
ship, that  though,  in  our  humble  opinion,  all 
Christians  should  be  moral  characters,  and 
especially  if  they  sincerely  believe  that 
morality  is  a  duty :  still  while  they  are  of 
opinion  either  that  they  are  moral,  or  that 
lliey  are  "  not  under  the  law,"  as  a  rule 
of  life,  the  absence  of  morality  is  no  bar  to 
communion  ?  True,  we  do  retain  improp- 
er characters  in  our  churches ;  and  so  do 
you  ;  but  why  ?  Why,  simply  because  of 
the  difficulty  of  proving  their  immorality  ; 
without  which,  on  what  principle  of  justice, 
I  should  be  glad  to  know,  could  they  be  ex- 
pelled ?  If  we  maintained,  that  known  and 
acknowledged  immorality  were  no  disqual- 
ification, there  would  be  some  pertinence 
in  the  remark :  but  surely,  there  is  a  wide 
difference  between  bearing  with  individu- 
als, even  in  things  which  are  evil,  where 
that  evil  is  difficult  of  detection — and  mak- 
ing a  rule  to  tolerate  evil.  As  the  late  Mr. 
Fuller  observes,  "  It  was  no  reproach  to 
Christ  and  his  Apostles,  to  have  had  a  Ju- 
das among  them,  though  he  was  a  thief,  so 
long  as  his  theft  was  not  manifest :  but  had 
there  been  a  rule  laid  down,  that  covetous- 
ness  and  even  theft  should  be  no  bar  to 


f.irm  example,  and  enjoined  by  the  concurrent  authority 
of  Die  Apostles,  it  is  a  weightier  consideration  than  ex- 
pediency, and  ought  to  be  more  influential.  Even  that 
which  is  lawful,  may  not  be  expedient :  but  that  which 
is  unlawiul,  cannot  be  expedient,  either  totally,  or  par- 
tially, habitually,  or  occasionally.  The  preservation  of 
the  exclusive  rijrht  of  suffraire  iii  a  Baptist  church,  is  not 
worth  a  thought,  in  comparison  witli  a  strict  adherence 
to  the  law  of  Christ.  U  mixed  conununionin  a  church- 
ordinance  were  not  a  deviation  from  the  rninilof  Christ, 
yrho  are  we,  that  we  should  presume  to  hold  up  a  finger 
to  prevent  the  full  recognition  of  pious  Pa3dobaptists  as 
members  of  our  churches  ]  The  perpetuity  of  the  Bap- 
tist denomination,  as  such,  shrivels  into  pei-fcct  in.si!rnif- 
icancc,  upon  any  other  consideration  than  this:  It  is  the 
on-'ij  denomination  in  the  n-or/rl.  in  it/iich  th'-  ordinances  of 
Jcsim  Christ  arc  ki^jit  as  tlieij  ifire.  delicered.  This  is  the 
reason,  and  perhaps  the  only  justifiable  reason,  for  a  sep- 
aration from  such  of  our  brethren  as  do  not  impose  upon 
us  ihc  observance  of  their  unscriptural  rites  and  cere- 
monies. But  in  proportion  as  this  consideration  is  re- 
ceived into  the  mind  and  maintains  its  pro|)pr  influence, 
we' shall  practise  strict  communion  in  our  churches  :  not 
simply  from  expediency,  but  from  princii)le  ;  not  merely 
in  defence  of  our  supposed  privileges,  but  from  a  pro- 
found regard  for  the  honor  of  Christ ;  not  partially,  but 
uniformly. 


communion^  the  reproach  had  been  indeli- 
ble."—-LeWer  to  a  Friend,  27, 

M.  But  some  whom  you  reject  are  better 
Christians  than  some  whom  you  welcome 
to  your  communion. 

S.  It  may  be  so ;  and  at  my  own  table, 
I  should  prefer  their  company  ;  but  in  re- 
ceiving Christians  to  the  Lord's  table,  we 
must  recognize  his  authority.  As  the  sub- 
ject relates  to  the  church-militant,  perhaps 
you  will  allow  me  a  military  illustration. 
An  officer  beats  up  for  recruits,  to  resist  a 
foreign  invasion.  A  fine  young  man  oti'ers 
his  services.  He  is  taller,  by  head  and 
shoulders,  than  some  who  have  been  enlist- 
ed. The  officer  surveys  him,  and  thinks 
he  has  obtained  a  prize.  He  welcomes 
him  to  His  Majesty's  service,  and  proceeds 
on  the  first  convenient  opportunity,  to  ad- 
minister the  oath  of  allegiance.  The  young 
man  says,  '  No,  I  cannot  take  the  oath ;  it 
is  now  unnecessary,  for  it  was  administered 
to  many  years  ago,  in  my  very  infancy.' 
This  does  not  satisfy  the  officer.  As  he  is 
instructed  to  have  the  oath  administered, 
and  the  young  man  declines  to  take  it,  the 
officer  promptly  replies,  '  Then  I  cannot 
receive  you.'  Your  scruples  may  be  con- 
scientious ones  ;  I  presume  they  are  ;  and 
you  may  be  a  loyal  man,  and  might  make 
a  good  soldier  ;  and  if  the  King  were  to  in- 
timate a  willingness,  I  might  deviate  from 
my  instructions,  then  I  would  receive  you 
with  all  my  heart.  But  here  is  the  Royal 
Commission  :  read  it  if  you  will ;  and  you 
will  find  that  it  runs  thus :  '  Enlist  all  the 
young  men  in  the  district,  administering  to 
them  the  oath  of  allegiance,  and  send  them  to 
the  regiment  to  be  further  instructed.' 
Now,  can  any  thing  be  plainer  than  this? 
more  explicit,  or  more  peremptory  ?  What 
can  I  do  ?  I  am  a  man  '  under  authority  :' 
it  is  at  my  peril  to  deviate  from  my  instruc- 
tions ;  I  cannot  receive  you.  And  if  you 
were  to  go  to  the  regiment,  and  propose  tq 
join  their  ranks  only  for  a  single  day,*  if 
they  believed  you  had  not  taken  the  oath 
of  allegiance,  they  would  not  admit  you. 
In  vain  would  you  plead  your  loyalty,  or 
that  you  had  affirmed  your  loyalty,  or  that 
in  other  services  they  did  not  require  the 
oath.  They  would  reply,  to  a  man,  '  We 
do  not  dispute  either  of  these  points ;  but 
the  King^s  regiments  must  be  formed  and 
regulated  by  the  King^s  instructions.  The 
oath  of  allegiance  always  has  been,  and 
(until  the  King  himself  annul  his  royal 
commission)  always  must  be,  the  term  of 
admission  into  the  King's  regiments.  Your 
scruples  may  be  conscientious,  and  there- 
fore may  justify  you  ;  but  we  are  not  to  de- 
viate from  our  instructions,  thus  honoring 
your  scruples  more  than  His  Majesty's  or- 

*  Occasional  Communion.    See  Note,  p.  14. 


FULLER     ON     COMMUNION, 


229 


ders.  Our  laws  are  explicit  and  perempto- 
ry ;  we  cannot  receive  you  into  the  regi- 
ment. But,  engage  in  any  service  tor 
which  the  oath  is  not  required,  and  we  will, 
according  to  the  best  of  our  ability,  unite 
with  you  in  it,  and  cordially  wish  you  suc- 
cess in  the  King's  name.  And  when  the 
war  is  over,  and  the  army  is  disbanded,  we 
will  unite  with  each  other  as  loyal  subjects, 
who  have  served  His  Majesty,  each  agreea- 
ble to  the  dictates  of  his  own  conscience, 
all  of  whom,  therefore  may  cordially  unite 
in  the  celebration  of  his  triumphs.'  Now, 
my  friend,  I  think  you  cannot  fail  to  discov- 
er the  principle  on  which  we  act ;  a  princi- 
ple in  which  no  candid  mind  will  perceive, 
and  in  which  I  challenge  the  most  uncandid 
and  talented  mind  to  discover,  one  single 
iota  of  that  odious  and  bitter  feeling,  so 
freely  alleged  against  us  called  bigotry ! 
We  admit  that  our  Psedobaptist  friends  are 
Christians ;  and,  as  such,  we  unite  with 
them  in  every  Christian  exercise  for  which 
we  believe  baptism  is  not  a  prerequisite. 
We  give  them  credit  for  sincerity  and  con- 
scientiousness ;  but  still,  in  our  opinion,  in- 
fant sprinkling  is  not  Christian  baptism,  and 
Christian  baptism  is  the  only  appointed  and 
authorized  mode  of  entrance  into  the  visi- 
ble church.  While,  therefore,  we  unite 
with  them  in  those  exercises  which  were 
duties  before  baptism  was  instituted,  and 
which  would  have  been  duties  to  the  end 
of  time  had  there  been  no  Christian  church- 
es, we  contend,  that  the.  churches  of  Christ 
must  be  constituted  agreeably  to  the  law  of 
Christ ;  and  that,  in  no  case  may  a  consci- 
entious deviation  from  the  Chrisfian  law, 
be  considered  equivalent  to  Christian  obe- 
dience. 

M.  Still,  the  question  occurs,  is  the  ad- 
mission of  unbaptized  persons  to  the  eucha- 
rist,  a  deviation  from  the  law  of  Christ  ? 

S.  Why,  my  friend,  you  yourself  ac- 
knowledge that  baptism  was  a  term  of  ad- 
mission into  the  visible  church  :*  and  the 
inevitable  conclusion  is,  either  that  the  law 
which  made  it  was  not  of  perpetual  obliga- 
tion, or,  that  baptism  still  is  a  term  of  com- 
munion. If  the  law  be  not  of  perpetual 
obligation,  where  is  your  authority  for  re- 
stricting baptism  to  believers  ?  If  it  be  of 
perpetual  obligation,  that  is  our  authority 
for  receiving  to  the  privileges  of  church- 
fellowship,  only  baptized  believers.  Take 
which  ground  you  please,  my  friend  ;  but 
to  be  consistent,  either  attach  yourself  to  the 
Pgedobaptists,  or  come  over  to  us ;  your 
present  position  appearing,  to  me,  perfectly 
untenable.  But,  not  to  pursue  the  inquiry 
now,  I  will  with  pleasure  accept  your  pro- 
posal to  resume  the  discussion  in  a  few 


'Mr.  Hall  believes  it  was  "  essential  tu  salvation."— 
Reply,  43.  H.  173. 


friendly  conversations  ;  and  perhaps  it  will 
be  convenient  to  meike  an  early  appoint- 
ment. 

M.  Any  day  you  please  next  week ;  as 
early  in  the  week  as  may  be  convenient  to 
yourself.  And,  as  Mr.  Hall  is,  unquestion- 
ably, the  best  writer  on  our  side  of  the 
controversy,  and  as  my  views  exactly  coin- 
cide with  His,  I  shall  take  the  liberty  occa- 
sionally at  least,  perhaps  generally,  to  quote 
from  his  publications.  I  presume  you  have 
no  objection. 

S.  None  whatever.  What  shall  be  the 
subject  of  our  next  conversation  ? 

M.  Unless  you  are  disposed  to  abandon 
an  argument  usually  maintained  by  the 
advocates  of  strict  communion ;  the  sup- 
posed identity  of  John's  baptism  with 
Christian  baptism ;  that,  probably,  would 
form  the  most  appropriate  commencement. 

(S.  Certainly,  I  am  not  prepared  to  yield 
the  point ;  though  it  does  not  appear,  to 
me,  to  be  of  much  consequence.  But,  as 
Mr.  Hall  considers  it  "  demonstrable,"  that 
they  were  two  distinct  institutes,  and,  con- 
sequently, that  the  Lord's  supper  was  cel- 
ebrated prior  to  the  institution  of  Chris- 
tian baptism,  this  part  of  the  controversy 
may  engage  our  attention  on  Monday  eve- 
ning. 


CONVERSATION    II. 

Baptism  and  the  Lord's  Supper  Anterior 
and  subsequent  to  the  Death  of  Christ 
circumstantially  different,  but  essentially 
the  same. 

M.  My  dear  friend,  I  am  glad  to  see  you. 
I  hope  since  our  last  interview,  you  have 
carefully  weighed  the  arguments  it  adduc- 
ed to  prove  "  the  essential  difference"  be- 
tween John's  baptism,  and  the  baptism 
practised  after  our  Lord's  decease  :  because 
"  if  it  should  clearly  appear  that  these  were 
two  distinct  institutes,  it  will  be  evident 
that  the  eucharist  was  appointed  and  cele- 
brated before  Christian  baptism  existed." 
—  Terms,  14,  15.  H.  29.  That  they  were 
separate  institutions,  is,  in  my  opinion  "  de- 
monstrable."— Reasons,  21. 

*S'.  Doubtless,  my  friend,  there  was  a 
difference  between  them;  but  I  cannot  per- 
ceive an  '■^essential  difference,"  or  such  a 
diderence  as  shall  constitute  them  "two 
distinct  institutes."  But  then  there  was  al- 
so a  difference  between  the  Lord's  siqyper, 
as  celebrated  before  and  after  the  death  of 
Christ — a  difference  in  many  respects,  cor- 
responding with  that  which  existed  between 
the  ordinance  of  baptism  before  and  after 
that  interesting  event.  Consequently,  they 
agree  with  each  other:  and  we  might  spare 


230 


FULLER    ON    COMMUNION 


ourselves  the  fatigue  of  disputing  a  point, 
which,  after  all,  does  not  materially  affect 
the  main  argument ;  and  proceed  at  once 
to  the  consideration  of  The  Commission 
which  our  Lord  gave  to  his  disciples  after 
his  resurrection  ;  and  which,  in  my  humble 
opinion,  whatever  may  be  the  result  of  the 
present  inquiry,  is  the  laio  to  which  all 
Christians  must  appeal,  and  by  which,  as 
explained  by  the  uniform  practice  of  the 
apostles,  the  question  must  be  decided. 

M.  I  am  of  opinion,  certainly,  that  "  the 
connection  of  this  question  with  the  point 
in  debate,  is  casual  and  incidental,  rather 
than  real  and  intrinsic  ;  since  the  only  pos- 
sible advantage  to  the  cause  of  mixed  com- 
munion resulting  from  its  decision,  is  the 
overthrow  of  an  argument  mostleebly  con- 
structed. To  be  convinced  of  this,  it  is  only 
necessary  to  remember  that  the  admission 
of  what  you  contend  for,  would  merely  prove 
tha.t  the  ordinance  of  baptism  was  promul- 
gated at  an  earlier  period  than  the  Lord's 
supper.  But  in  determining  a  question  of 
duty  resulting  from  positive  laws,  the  era 
of  their  promulgation  is  a  consideration  to- 
tally foreign."— ii;.5S.  Diff.  G,  7.     //.  115. 

)S'.  Without  conceding  that  the  admission 
oUjour  opinion  would  be  of  the  least  service 
to  you,  since,  whatever  be  the  nature  of 
John's  baptism,  both  the  ordinances  are  in- 
volved in  the  same  predicament ;  still,  per- 
haps, a  patient  examination  of  the  question 
may  be  more  satisfactory,  than  for  either 
party  to  assert  that  his  own  sentiment  is 
"deinonstral)le."  Wherein  do  you  suppose 
the  points  of  difference  consist? 

M.  There  are  in  my  opinion,  several.  I 
may  instance,  in  the  first  place,  that  "  the  rite 
performed  by  John,  is  rarely,  if  ever,  intro- 
duced without  some  explanatory  phrase  or 
epithet.  It  is  sometimes  denominated  the 
baptism  of  John  ;  on  other  occasions,  bap- 
tism in  water ;  and  the  baptism  of  repent- 
ance :  but  it  is  never  expressed  in  the  abso- 
lute form  in  which  the  mention  of  Christian 
baptism  invariably  occurs.  Though  innu- 
merable })Prsons  were  baptized  by  St.  Paul, 
we  read  of  no  such  expression  as  the  bap- 
tism of  Paul.  On  the  contrary,  in  his  Epis- 
tle to  the  Corinthians,  he  expresses  a  sort 
of  pious  horror  at  the  very  idea  of  such  a 
supposition.  Whoever  considers  the  ex- 
treme precision  which  the  inspired  historians 
maintain  in  the  choice  of  terms  employed 
to  represent  religious  ordinances,  will  per- 
ceive this  circumstance  to  possess  consider- 
able weight."— 7i:.ss.  Diff.  10.     //.  117. 

»Si.  Innumerable  persons  baptized  by  St. 
Paul!  When?  Where?  Who?  Really, 
my  friend,  if  you  had  not  so  pointedly  rel'er- 
red  to  one  ol' Paul's  Epistles,  I  should  have 


it  was  the  baptism  which  John  introduced. 
It  was  a  new  rite  ;  and  that  a  new  institu- 
tion should  be  designated  by  certain  descrip- 
tive epithets,  is  perfectly  natural ;  conse- 
quently, as  baptism  in  water  subsequent  to 
the  Pentecost,  has,  appended  to  it,  no  epi- 
thet by  which  it  is  distinguished  from  the 

former in   fact,    no  marked  designation 

whatever — the  fair  inference  is,  that,  so  far 
from  being  a  "distinct  institute,"  it  is,  with 
whatever  circumstantial  difference,  essen- 
tially a  continuation  of  the  rite  introduced 
by  John.  Thus,  the  "  extreme  precision" 
of  the  inspired  historians,  is  in  favor  oi  our 
hypothesis,  rather  than  of  yours. 

M.  But  you  seem  to  have  forgotten,  my 
friend,  that  "John  himself  contrasts  his  bap- 
tism with  a  superior  one,  which  he  directs 
his  hearers  to  expect  at  the  hand  of  the 
Messiah.  '  I  indeed,'  said  he,  '  baptize  you 
in  water ;  but  there  standeth  one  among 
you,  whose  shoe-latchets  I  am  not  worthy 
to  unloose :  he  shall  baptize  you  in  the  Ho- 
ly Ghost  and  in  fire  ;'  referring,  unquestion- 
ably, to  that  redundance  of  prophetic  and 
miraculous  gifts  which  were  bestowed  on 
the  church  after  the  efl'usion  of  the  Spirit." 
—Ess.  Diff.  11.     H.  118. 

^'.  Undoubtedly,  my  friend,  John  con- 
trasted his  baptism,  with  the  baptism  of  the 
Spirit.  But  what  then  ?  Who  ever  con- 
founded them  ?  Even  Christian  baptism 
is  distinguished  from  that — the  one  being 
denominated  water  baptism  ;  the  other,  the 
baptism  of  the  Spirit. 

M.  Nay,  but  the  question  is,  "  whether 
.Tohn,  in  foretelling  that  the  Messiah  should 
baptize  in  the  Holy  Ghost,  intended  to  allude 
to  the  sacramental  water,  or  whether  his  at- 
tention was  directed  solely  to  the  eti'usion  of 
the  Spirit,  without  reference  to  the  external 
rite."— Sss.  Diff.  49,  50.     H.  135. 

S.  But  John  does  not  so  much  as  men- 
tion water,  in  connection  with  the  baptism 
of  the  Spirit. 

M.  True;  and  "  his  suppression  of  the 
mention  of  water,  is  in  perfect  accordance 
with  the  genius  of  oriental  speech,  which, 
in  the  exhibition  of  a  complex  object,  is 
wont  to  represent  it  only  by  its  boldest  and 
most  impressive  feature." — Ess.  Diff.  50. 
H.  135. 

.S'.  But  the  effusion  of  spiritual  gifts  did 
not  invariably  accompany  baptism. 

M.  Nor  is  this  necessary.  "  It  is  quite 
suiTicient  to  account  for  the  language  of 
John,  as  well  as  to  sustain  the  inference 
deduced  from  it.  that  such  was  the  stated 
order."— i;.ys.  Diff.  50.     //.  136. 

k!>'.  That  the  preternatural  gifts  of  the 
Spirit,  by  the  laying  on  of  hands,  were,  at 
one  period  of  the  church,  the  usual  appen- 


thouglit«you  meant  Peter.  But,  passing  |dage  of  baptism,  (as  they  also  were,  during 
this,  the  reason  of  the  epithet,  "  the  baptism!  the  same  period,  of  other  Christian  ceremo- 
of  John,"  I  humbly  conceive  to  be,  because  I  nies,)  is  unquestionable:    but  the   simple 


FULLER    ON    COMMUNION. 


231 


circumstance  of  there  having  been  devia- 
tions from  the  rule,  clearly  shows  that  the 
baptism  of  the  Spirit  was  not  a  constituent 
part  of  the  ordinance  enjoined  by  Christ. 
but  something  perfectly  distinct.  How  do 
you  account  i'or  the  baptism  of  the  Samari- 
tans recorded  in  the  eighth  chapter  of  the 
Acts,  being  unaccompanied  by  the  miracu- 
lous gift  of  the  Spirit  ? 

M.  "  Because  the  apostles,  to  whom 
alone  the  power  of  conferring  it  belonged, 
were  not  present." — Essen.  Differ.  51.  H. 
136. 

S.  But  if  the  presence  of  the  apostles 
was  necessary  to  the  communication  of  the 
miraculous  gifts  of  the  Spirit,  one  of  two 
consequences  is  inevitable:  Either,  (1.) 
These  preternatural  gifts  did  not  tbrm  a 
constituent  part,  or  even  an  essential  ap- 
pendage, of  the  ordinance  enjoined  by 
Christ :  Or,  (2.)  The  Samaritans,  the  Ethi- 
opian eunuch,  (whose  confession,  surely, 
was  Christian  !)  and  probably,  multitudes 
besides,  who  were  baptized  subsequent  to 
the  Pentecost,  did  not  receive  Chrisiian 
baptism !  For  who  will  pretend  that  the 
apostles  were  present  on  all  occasions  of  I 
baptism?  And  if  the  absence  of  this  glo-l 
rious  appendage  establish  an  essential  dif-j 
ference  between  John's  and  Christian  bap- 
tism, then  our  baptism  also  will  be  unchris-' 
♦ianized  :  and  the  alarming  result  will  be, 
that  there  is  not  an  individual  in  all  Chris- 
tendom, from  the  meanest  member  of  the 
least  of  the  "  little  Baptist  churches,"  to  the 
most  elevated  of  our  "public  teachers," 
who  has  received  Christian  baptism.  Sure- 
ly, my  friend,  for  once,  you  will  yield  to  cir- 
cumstances, and  permit  fact  and  common 
sense  to  triumph  over  theory. 

M.  But  I  have  other  reasons  in  support 
of  my  theory,  which  must  be  disposed  of, 
before  it  is  abandoned.  "  It  is  universally 
admitted  that  Christian  baptism  has  inva- 
riably been  administered  in  the  name  of 
Jesus,  and  that  circumstance  is  essential  to 
its  vahdity :  while  it  is  evident,  from  the 
solicitude  with  which  our  Saviour  avoided 
the  avowal  of  himself  as  the  Messiah,  that 
during  his  public  ministry,  his  name  was 
not  publicly  employed  as  the  object  of  a  re- 
ligious rite.  The  practice  of  baptizing  in 
his  name,  must  have  been  equivalent,  at 
least,  to  a  public  confession  of  his  being  the 
Messiah.  The  historian  informs  us,  that 
while  John  was  baptizing,  all  men  were 
musing  in  their  hearts  whether  he  were  the 
Christ  or  not  But  how  is  it  possible,  let 
me  ask,  that  such  a  question  should  arise 
amongst  the  people,  on  your  hypothesis  ? 
or  how  could  it  enter  into  their  imagination 
to  infer,  from  his  baptizing  in  the  name  of 
Jesus,  that  he  himself  was,  or  that  he  pre- 
tended to  be,  the  Messiah  V—Essm.  DIff. 
12—14.     K  18,  19. 


S.  These  difficulties,  supposed  to  be  so 
formidable,  admit,  I  humbly  conceive,  of  a 
very  easy  solution.  I  believe  it  is  not  univer- 
sally admitted  that  Christian  baptism  has 
been  invariably  administered  verbally  in 
the  name  of  Jesus  :  but  in  connection  with 
the  Father  and  the  Spirit,  in  the  name  of 
the  Son.  Thus  it  is  not  pretended  that 
John's  baptism  was  administered  verbally 
in  the  name  of  Jesus,  but  in  the  name  of 
the  Messiah,  or  the  Christ, :  and  this  appa- 
rently trivial  distinction,  while  it  furnishes 
an  obvious  reason  for  the  cogitations  and 
inquiries  of  the  people  concerning  John — 
''  vhether  he  was  the  Christ  or  not" — is  all 
that  is  necessary  to  expose  the  fallacy  of 
your  argument.  John,  and  after  him,' the 
disciples  of  Jesus  might  have  baptized  the 
whole  Jewish  nation  in  the  name  of  Mes- 
sias,  or  the  Christ,  not  inibrming  them,  at 
the  same  time,  that  Jesus  was  the  Christ; 
without,  in  a  single  instance,  counteracting 
the  caution  and  solicitude  which  Jesus  con- 
fessedly manifested,  to  avoid  an  indiscrimi- 
nate verbal  avowal  of  that  interesting  fact. 
I  would  observe  further,  it  is  undeniable, 
that  during  his  personal  ministry,  our  Lord 
commissioned,  not  only  the  twelve  apostles, 
but  the  seventy  disciples  also,  to  perform, 
in  his  name,  acts  at  least  equally  calcula- 
ted to  excite  attention,  and  to  give  publicity 
to  whatever  the  action  revealed,  with  bap- 
tizing in  his  name.  They  were  to  preach 
the  gospel,  heal  the  sick,  work  miracles,  and 
cast  out  devils  ;  and  having  fulfilled  their 
mission,  they  returned  exulting.  "  Lord 
even  the  devils  are  subject  to  us,  through 
thy  name."  Now,  my  friend,  on  your  hy- 
pothesis— that  a  public  act  in  the  name  of 
Jesus,  must  have  been  at  least  equivalent  to 
a  public  confession  that  Jesus  was  the  Messi- 
ah'; what  a  dangerous  experiment  was  this  ! 
how  inconsistent  with  that  caution  which 
our  Lord  unilbrmly  observed  !  here  was 
publicity  ;  here  was  exposure  of  a  profound 
! secret!  how  widely  and  rapidly  would  this 
blazon  abroad  the  news  that  Jesus  Avas  the 
Messiah  !  For  surely  these  miracles,  these 
exorcisms  in  our  Lord's  name,  must  have 
attracted  equal,  probably  more  attention, 
than  the  administration  of  baptism  in  his 
name.*     The  simple  truth  appears  to  be, 


*  It  has  been  suggested  to  the  writer,  by  a  liighly  es- 
teeiiied  friend,  that  the  expression,  'in  the  name  of 
Chri.st,' may  mean  simply,  'by  the  autliorily,  or  power 
of  Christ.'  Doubtless,  this  idea  is  included  in  the  ex- 
pression :  but  that  this  alone  is  intended,  i.^  not  quite  so 
clear.  On  the  contrary,  it  is  demonsirable  that,  at  least 
on  one  occasion,  the  action  was  accom])anied  by  a  dis- 
tinct verbal  avowal  of  the  name,  or  authority,  by  which 
the  exorcism  was  effected.  How  else,  it  may  be  asked, 
raiue  our  Lord's  disciples  to  know  that  certain  persons, 
whom  they  saw  casting  out  devils,  wrouglit  miracles  in 
lluir  Master's  name  i  For  the  action,  they  had  the  evi- 
dence of  their  sight;  but  before  they  could  know  in 
whose  name,  or  by  what  iiuthorily,  or  power,  tlie  action 
was  performed,  some  distinct  evidence  must  have  been 
addressed  to  their  hearinii.  Here,  then,  it  is  evident,  the 
name  of  .Jesus,  or  of  the  Mcssias,  must  have  been  "  pub- 


232 


FULLER    ON     COMMUNION. 


that  though  our  Lord  studiously  avoided 
an  indiscriminate,  verbal  declaration  that 
he  was  the  Christ,  he  never  shrunk  from 
such  an  avowal  of  his  Messiahship  as  might 
be  inferred  from  his  works,  j.^  The  works 
that  I  do  [comprehending,  of  course,  the 
works  performed  by  his  disciples  in  his 
name]  bear  witness  of  me,  that  the  Father 
hath  sent  me." 

M.  But  "if  St.  Paul's  citation  of  the  lan- 
guage of  John,  in  the  nineteenth  of  the  Acts, 
be  correct,  what  he  said  to  the  people  was 
this :  '  that  they  should  believe  on  him  who 
is  to  come.'  The  language  which  the  fore- 
runner held  was  precise  and  appropriate : 
it  was  not  a  demand  of  present  faith  in  any 
known  individual,  but  was  limited  to  afit- 
ture  faith  on  a  certain  personage,  who  was 
about  to  evince  his  title  to  the  character  he 
assumed,  by  his  personal  appearance  and 
miracles.  "He  said  to  the  people  that  they 
should  believe  in  him  that  was  to  come. 
Could  the  same  person,  let  me  ask,  at  the 
same  moment,  be  described  by  terms  ex- 
pressive of  the  present  and  the  future  tense, 
at  once,  as  an  existing  individual,  a  person 
historically  known,  and  as  one  that  was  to 
come  V— Ess.  Diff.  14,  15.     H.  119. 

.S'.  And  what  then  1  Admitting  the  cor- 
rectness of  all  you  have  advanced,  it  would 
avail  you  nothing;  since  the  Lord's  supper, 
as  celebrated  anterior  to  the  death  of  Christ, 
is  involved  in  the  same  predicament.  If 
this  kind  of  argument  establish  an  essen- 
tial difference  between  baptism,  as  admin- 
istered before  and  after  the  death  of  Christ 
it  must  also  establish  a  difference  equally 
essential,  between  the  Lord's  supper,  as  ce- 
lebrated anterior  and  subsequent  to  that 
interesting  event.  In  the  first  instance,  like 
baptism,  it  was  prospective  ;  it  was  required 
of  its  recipients  that  they  should,  at  some 
future  time,  thus  commemorate  the  melting 
transaction  which  was  yet  future.  In  the 
latter  instance,  it  was  retrospective — a  com 
memoration  of  an  event  which  had  actually 
transpired. 

M.  But  "  the  spiritual  import  of  Chris 
tian  baptism,  as  asserted  by  St.  Paul,  tran- 
scends incomparably  the  measure  of  relig 
ious  knowledge  possessed  during  the  min 
istry  of  John.  '  Know  ye  not  (is  his  ap- 
peal to  Christians,)  that  so  many  of  you 
as  were  baptized  into  Jesus  Christ,  were 
baptized  into  his  death?'  What  is  the 
meaning  of  the  words,  baptized  into  his 
death  ?  Whatever  else  it  may  comprehend, 
it  unquestionably  means  the  being  baptiz 
ed  into  a  belief  of  his  death.  But  at  the 
time  that  John  was  fulfilling  his  course,  this 
behef  was  so  far  from  possessing  the  nunds 


liely  employed."  And  if  in  this  instance,  wliy  not  in 
others  1  Ami  if  in  connection  witli  miracles,  wlmt  should 
render  its  use  more  dangerous  in  connection  with  hap- 
tisiu  I 


of  his  converts,  that  even  the  apostles  were 
not  only  ignorant  of  the  event,  but  impa- 
tient of  its  mention.  '  As  many  of  us,' 
says  St.  Paul,  '  as  were  baptized  into  Je- 
sus Christ,  were  baptized  into  his  death ;' 
which  is  surely  equivalent  to  affirming  that 
whoever  were  not  baptized  into  his  death, 
were  not  baptized  into  Christ.  But  the 
disciples  of  John  were  not  baptized  into 
(the  belief  of)  his  death.  Therefore  they 
were  not  baptized  into  Christ." — Ess.  Diff. 
15,  17.     H.  120. 

S.  This  argument  also,  my  friend,  like 
the  last,  would,  if  it  were  valid,  apply  with 
equal  three  to  the  Lord's  supper,  as  cele- 
brated before  and  after  the  death  of  Christ. 
It  is  not  only  a  contradiction  in  terms,  to 
say  that  the  apostles  commemorated  an 
event  before  it  occurred ;  but  the  spirit- 
ual import,  of  the  Lord's  supper,  as  assert- 
ed by  the  apostle,  exceeds  the  measure  of 
religious  apprehension  which  possessed  the 
minds  of  its  recipients  at  its  first  celebra- 
tion. "  As  often,"  says  Paul,  "  as  ye  eat 
this  bread,  and  drink  this  cup,  ye  do  show 
the  Lord's  death."  What  is  meant  by  the 
phrase,  showing  the  Lord's  death  ?  What- 
ever else  it  comprehends,  it  unquestionably 
includes  the  belief  of  his  death.  But  at 
the  first  celebration  of  the  sacred  supper, 
this  belief  was  so  far  from  possessing  the 
minds  of  the  apostles,  that  it  was  a  mystery 
they  could  not  unravel ;  and  even  subse- 
quently, the  death  of  their  Lord  was  most 
abhorrent  from  their  minds.  When  Jesus 
was  apprehended,  we  find  the  very  prince 
of  the  apostles  engaged  in  active  combat 
to  prevent  that  identical  tragedy,  the  com- 
memoration of  which  is  the  express  design 
of  the  Lord's  supper.  "  As  often,"  says 
Paul,  "  as  ye  eat  this  bread,  and  drink  this 
cup,  ye  do  show  the  Lord's  death;"  which, 
adopting  your  own  mode  of  reasoning,  ia 
surely  equivalent  to  saying,  that  those  who 
did  not  thus  show  the  Lord's  death,  did  not 
partake  of  the  Lord's  supper!  But  the 
apostles  at  its  first  celebration,  did  not  thus 
show  (their  belief  of)  the  Lord's  death. 
Therefore  on  your  hypothesis,  the  apostles 
did  not,  at  that  time,  partake  of  the  Lord's 
supper  !  The  truth  is,  iny  friend,  that  both 
the  ordinances,  previous  to  the  death  of 
Christ,  were  necessarily  different,  (though 
in  my  opinion  not  "essentially  different,") 
from  what  they  were  afterwards  :  the  events 
which  each  recognize,  were  future  events  ; 
and  the  recipients  of  both  were  compara- 
tively ignorant  of  the  full  import  of  the 
rite  to  which  they  attended.  It  was  then 
only  the  twilight,  the  dawn  of  the  gospel- 
day.  The  mists  and  shadows  of  the  night 
had  not  entirely  departed.  Previous  to  the 
death  of  Christ,  there  was  a  dinmess,  a 
mystery,  which  obscured  every  event  in- 
tended to  illustrate  and  endear  the  death 


FULLER     O  .\     COMMUNION. 


23^ 


of  Christ.  The  imperfections  assignable 
to  baptism,  during  this  spiritual  twilight. 
are  also  assignable  to  the  first  celebration 
of  the  Lord's  supper.  Both  ihe  ordinances 
are  involved  in  similar  obscurity  ;  nor  could 
the  recipients  of  either  discern  the  amazing 
transaction,  to  which  both,  at  that  period, 
pointed,  as  to  glory  yet  to  be  revealed. 
What  then  ?  Shall  we  consign  them  to 
the  darkness  of  the  preceding  dispensation  ? 
Or,  shall  we  not  rather  recognize  them  as 
containing  the  germ,  the  first  elements,  the 
incipient  qualities,  of  the  impressive  and 
affecting  ordinances,  the  import  of  which 
has  been  discovered  and  realized  by  the 
clear  shining  of  the  gospel-day  ?  To  the 
argument,  it  is  immaterial ;  since  whatever 
he  their  destiny,  the  two  ordinances,  as  cel- 
ebrated anterior  to  the  death  of  Christ, 
stand  or  fall  together.  But  it  is  not  a  mat- 
ter of  absolute  inditference.  For,  take 
away  the  ordinances  as  they  existed  during 
our  Saviour's  personal  ministry,  and  in 
teaching  men  to  observe  all  things  what- 
soever he  had  commanded,  how  will  you 
be  able  to  discover  and  establish  any  duty, 
peculiar  to  church-fellowship,  which  he  had 
commanded  ? 

M.  But  ••  as  the  ministry  of  John  com- 
menced previously  to  that  of  the  Messiah, 
which  succeeded  his  baptism,  no  rite,  cele- 
brated at  the  time,  is  entitled  to  a  place 
amongst  Christian  sacraments,  since  they 
did  not  commence  with  the  Christian  dis- 
pen.sation,  nor  issue  from  the  authorit}'^  of 
Christ,  as  Head  of  the  church." — Ess.  Diff. 
17.     H.  120. 

<S'.  Here  are  two  distinct  objections. 
Let  us  attend  to  each  separately.  First. 
you  say,  the  ministry  of  .Tohn  did  not  com- 
mence with  the  Christian  dispensation. 
i  think  it  did  ;  or  rather  tiiat  the  Christian 
dispensation  commenced  with  the  ministry 
of  John. 

M,  But  that  is  impossible ;  for,  "during 
our  Lord's  residence  on  earth,  until  his  res- 
urrection, the  kingdom  of  God  is  uniformly 
represented  as  future,  though  near  at  hand." 
—Ess.  Diff.  18.     H.  121. 

S.  Not  quite  uniformly,  my  friend.  On 
one  occasion,  you  may  remember,  our  Lord 
said,  "  If  I  cast  out  devils  by  the  Spirit  of 
God,  then  the  kingdom  of  God  is  come 
unto  you."  And,  on  inquiry  by  the  Phari- 
sees, when  the  kingdom  of  God  should 
come,  he  replied,  "  The  kingdom  of  God 
Cometh  not  with  observation.  Neither  shall 
men  say  lo  here,  or  lo  there  !  for  behold  the 
kingdom  of  God  is  within  you."  Nor  is  it 
possible  to  evade  the  force  of  this  argu- 
ment, by  distinguishing  between  our  Lord's 
personal  ministrj'.  and  the  ministry  of  John  : 
since  theEvaugelistMark  expressly  informs 
us,  that  the  coming  of  John  was  in  "  the  6e- 
g-imuttg-of  tlie  gospel  of  Jesus  Christ,  the  Son 

Vol.  1.— Dd. 


of  God."  In  addition  to  this,  it  is  worthy 
of  remark,  as  placing  the  matter  beyond 
all  contradiction,  that,  during  John's  im- 
prisonment, our  Lord  himself  most  unequiv- 
ocally charactizes  the  ministry  of  the  Bap- 
tist as  the  commencement  of  the  go.spel 
dispensation  :  '•  From  the  days  of  John  the 
Baptist  until  now."  said  he,  •'  the  kingdom 
of  heaven  suff'ereth  violence,"  &c.,  in  allu- 
sion, doubtless,  to  the  eagerness  with  which 
the  common  people  received  the  doctrine 
propounded  by  John.  The  parabolical  de- 
scriptions also,  of  the  Christian  dispensa- 
tion, are  decidedly  opposed  to  your  hypoth- 
esis. The  kingdom  of  God  is  com{)ared  to 
'•  leaven,  hid  in  three  measures  of  meal ;" 
and  this  accords  with  fact.  During  our 
Lord's  abode  on  earth,  the  gospel  silently 
and  gradually  insinuated  itself  into  the 
minds  of  the  people.  It  is  also  compared 
to  "  a  grain  of"  mustard  seed."  This  also 
accords  with  fact.  At  first  the  gospel  of 
the  kingdom  grew  under  ground,  and  put 
forth  its  shoots  gradually,  and  impercepti- 
bly to  those  who  were  expecting  some  sud- 
den display  of  the  power  of  the  Messiah. 
Now  on  the  supposition  that  the  kingdom 
of  God,  or  '•  the  gospel  of  Jesus  Christ," 
commenced  as  Mark  says,  with  the  minis- 
try of  John,  there  is  a  fitness,  and  resem- 
blance, a  thorough  good-keeping  between 
the  comparison  and  the  reality.  While,  on 
the  contrary,  if  we  could  suppose  with  you. 
that  the  Christian  dispensation  commenced 
with  the  glories  of  Pentecost,  nothing  could 
less  illustrate  it  than  "leaven  hid  in  three 
measures  of  meal,"  and  a  single  grain  of 
the  "smallest  of  all  seeds."  Nor  will  it 
avail  to  reply,  that,  during  our  Lord's  per- 
sonal ministry,  the  kingdom  of  God  is  oc- 
casionally represented  as  future.  This  i.s 
admitted.  But  what  then  ?  Does  it  there- 
fore follow  that  its  commencement  was  fu- 
ture ?  By  no  means.  And  to  affirm  this, 
would  be  just  as  conclusive,  or  rather  in- 
conclusive, a.s  to  atfirm.  that  we  have  not 
this  day  witnessed  its  approach,  because  in 
our  daily  aspirations  to  heaven,  we  are  di- 
rected to  say,  ■'  Thy  kingdom  come."  The 
result  is,  my  friend,  that,  as  the  first  streaks 
of  light  which  shoot  across  the  horizon, 
contain  the  incipient  elements  of  day  ;  so 
those  glimmerings  of  the  gospel,  wliicii 
characterized  the  ministry  of  John,  and 
which  became  brighter  during  the  ministry 
of  our  Lord,  were  the  beginning,  the  early 
dawn,  and  contained  the  essential  proper- 
ties of  the  overwhelming  splendor  of  ■'  the 
ministration  of  the  Spirit." 

M.  But  surely  you  will  not  pretend,  that 
John's  baptism  issued  from  "  the  authority 
of  Christ  as  Head  of  the  church." 

^.  I  do  not  pretend,  certainly,  that  John 
received  his  conunission  from  Jesus  in  per- 
son.    Undoubtedly  he  received  it  of  '"  the 


234 


FULLER     OxN     COMMUNION. 


Father."  But  what  then?  Does  this 
prove  that  his  baptif^m  was  not  a  Christian 
in.stitute  ?  By  no  means.  On  the  contra- 
ry, such  a  supposition  is  fraught  with  the 
most  alarming  consequences.  On  this 
principle,  not  only  would  the  whole  of 
John's  mission  be  unchristianized,  (the  gos- 
pel which  he  preached,  no  less  tlian  the 
rite  which  he  pertbrmed,)  but  the  gospel 
which  our  Lord  himself  preached,  and  the 
miracles  he  performed,  would  be  involved 
in  a  similar  predicament.  In  support  of 
this  assertion,  it  is  only  necessary  to  inquire, 
From  whom  did  our  Lord  receive  his  com- 
mission ?  By  whom  was  he  sent?  And 
by  what  authority  did  he  uniformly  act? 
Was  he  self-commissioned  ?  self-sent?  self- 
authorized  ?  Without  intending,  for  a  mo- 
ment, to  derogate  from  our  Lord's  essential 
divinity,  we  maintain,  that,  as  Messiah,  his 
authority  was  precisely  the  same  as  that  of 
the  harbinger.  This  is  strongly  implied  in 
that  memorable  interrogatory  answer  to  the 
chief  priests  and  elders,  who  came  to  him 
as  he  was  teaching  in  the  temple,  and  said, 
''By  what  authority  doest  thou  these  things? 
and  who  gave  thee  this  authority  ?  Jesus 
answered,  I  will  ask  you  one  thing,  which, 
if  ye  tell  me,  I  in  likewise  will  tell  you  by 
what  authority  I  do  these  things :  The 
Daptism  of  John — whence  was  it?"  evi- 
dently implying,  that  the  answer  to  this 
question  would  be  the  appropriate  reply  to 
theirs.  But  to  place  the  matter  beyond  a 
doubt,  we  have  only  to  refer  to  our  Lord's 
discourses,  recorded  by  the  Evangelist 
John.  "  I  am  come  in  ray  Father's  name, 
and  ye  receive  me  not."  "  I  do  nothing  of 
myself;  but  as  my  Father  hath  taught  me, 
I  speak  these  things."  "  The  works  that  I 
do  in  my  Father's  name,  they  bare  witness 
of  me."  "  As  my  Father  hath  sent  me,  so 
send  I  you."  Now,  on  the  hypothesis,  that 
it  is  essential  to  a  Christian  ordinance,  that 
it  should  have  been  instituted  by  Christ,  in 
distinction  from  the  Father,  the  works 
which  Jesus  himself  performed  are  divest- 
ed of  their  Christian  character.  The  gos- 
pel which  he  preached,  was  not  the  Chris- 
tian doctrine  !  the  miracles  which  he 
wrought,  were  not  Christian  miracles!  the 
commands  which  he  issued,  v.'cre  not 
Christian  commands  !  And  yet  that  the 
gospel  which  our  Lord  preached,  was  the 
Christian  doctrine;  that  the  miracles  which 
he  wrought,  were  Christian  miracles;  and 
that  the  commands  which  he  issued,  were 
Christian  commands,  no  one  will  presume 
for  a  moment  to  deny.  Then  why  deny  that 
John's  baptism  was  a  Christian  institute,  sim- 
ply because  he  received  his  commission,  not 
ii*om  Jesus  in  person,  but  from  the  Father  ? 
But  now,  my  friend,  allow  me  to  direct  your 
attention  to  other  instances  of  baptism,  than 
those  performed  by  John  ;  baptisms  which 


must  have  emanated  from  the  personal  au- 
thority of  Christ,  and  which  were  undeniably 
anterior  to  the  institution  of  the  sacred 
supper,  in  early  life,  Jesus  had  been  en- 
gaged "about  his  Father's  business,"  as  a 
Prince  during  his  minority,  in  ])rivacy  and 
seclusion  :  but,  when  he  was  "  about  thirty 
years  of  age,"  he  assumed  the  legislative 
character,  and  took  into  his  own  hands  the 
reins  of  government.  His  first  legislative 
act,  in  person  we  may  presume,  was  a  com- 
mand to  his  disciples  to  teach  and  baptize  ; 
for,  on  what  other  supposition  can  their 
performance  of  these  services  be  explain- 
ed ?  The  only  question  for  our  considera- 
tion is.  Was  the  rite  which  they  adminis- 
tered, John's*  baptism  ?  To  the  argument, 
it  is  immaterial ;  for  if  it  was  not,  it  must 
have  been  the  commencement  of  a  new 
baptism,  an  undeniably  Christian  baptism. 
But  Mr,  Hall,  I  remember,  in  his  Tei'ms 
of  Communion,  (p.  196.  H.  109,)  tells  us 
it  was  "that  the  baptism  celebrated  by 
Christ's  disciples  during  his  personal  min- 
istry, in  no  respect  differed  from  John's, 
either  in  the  action  itself,  or  in  the  import, 
but  were  merely  a  joint  execution  of  the 
same  work."  But  then  it  so  happens,  that 
not  only  did  these  baptisms,  as  we  have 
seen,  belong  to  the  Christian  dispensation, 
but  they  must  have  emanated  from  the  au- 
thority of  Christ,  as  the  Head  of  the  church, 
or  we  shall  be  presented  with  the  appalling 
spectacle  of  self-appointed  apostles,  assum- 
ing a  greater  authority  than  their  sovereign 
Lord.  These  baptisms,  then,  belonging  to 
the  Christian  dispensation,  and  being  per- 
formed in  obedience  to  the  command  of 
the  Christian  Legislator,  were,  undeniably 
Christian  baptisms.  But  Mr.  Hall  affirms 
that  these  baptisms  in  no  respect  •'  difl'ered 
from  .John's."  Consequently,  John's  bap- 
tism and  Christian  baptism,  so  far  from  be- 
ing "essentially  different,"  were,  on  Mr. 
Hall's  own  showing,  identically  the  same  ! 
M.  Not  quite  so  fast,  my  friend.  That 
our  Lord  authorized  his  disciples  to  bap- 
tize, is  easily  accounted  for.  John,  "  most 
probably,  employed  coadjutors  :"  and  "  our 
Lord  was,  in  consequence  of  his  being  the 
Messiah,  undoubteclly  authorized  person- 
ally to  perform  any  religious  rite  or  office 
which  was  at  that  time  in  force,  as  well  as 
to  delegate  to  others  the  power  of  perform- 
ing it ;  and  as  immersion  in  token  of  re- 
pentance and  preparation  for  the  kingdom 
of  God,  then  at  liand,  was  an  important 
branch  of  the  religion  then  obligatory,  it 
was  with  the  greatest  propriety  that  he  not 
only  submitted  to  it  himself,  hut  authorized 
his  disciples  to  perform  it.  This  however, 
could  not  be  considered  as  originating  a 
new  institution,  but  as  a  mere  co-operation 
with  his  forerunner  in  one  and  the  same 
work."— rem.s,  193,  194.     H.  108 


FULLER     ON     COMMUNION. 


235 


S.  So  then,  the  greater  was  the  servant 
of  the  inferior  !  the  "  bridegroom,"  the  as- 
sistant of  his  "  friend  !"  and  the  Lord  Mes- 
siah the  coadjutor  of  his  harbinger  !  Who 
can  beheve  it  ?  True,  on  one  occasion, 
he  "  submitted"  to  John's  baptism  :  but  the 
objection  of  John  on  that  occasion,  the  im- 
phed  admission  of  its  justice,  and  peculiar 
reason  assigned  for  waiving  it  in  that  one 
instance,  "  Suffer  it  to  be  so  now  ;  for  thus 
it  becometh  us,  to  fulfil  all  righteousness  !" 
forbid,  most  emphatically  the  injurious  sup- 
position, that  on  any  other  occasion,  there 
should  be  the  least  approach  even  to  equal 
pretension,  much  less  to  an  implied  inferi- 
ority. Thank  you,  my  friend,  for  admitting 
that  Christ  did  authorize  his  disciples  to 
baptize,  and  that  his  right  to  do  so  origin- 
ated in  his  being  the  Messiah.  Whether 
this  was  a  new  institution,  or  a  continuation 
of  the  rite  introduced  by  John,  is  immateri- 
al, since,  whichever  it  was,  it  was  an  ordi- 
nance peculiar  to  the  Christian  dispensation, 
and  was  performed  by  Christ's  disciples,  in 
obedience  to  Christ's  command :  and  was 
consequently,  to  all  intents  and  purposes, 
Christian  baptism.  But  that  this  was  "a  mere 
co-operation  with  John,"  is  by  no  means  evi- 
dent. Certainly,  John's  own  disciples  were 
not  of  this  singular  opinion,  since  they  en- 
deavored to  provoke  their  master  to  jealousy, 
and  represented  Jesus  as  his  rival,  for  no 
other  reason  whatever,  than  because,  by 
his  disciples,  he  baptized,  and  all  men  came 
to  him.  Either  they  had  not  the  wisdom 
to  discover,  or  the  candor  to  acknowledge, 
that  this  was  not  rivalry,  but  '•  co-opera- 
tion !"  But  why  did  not  John  undeceive 
them  ?  Why  did  he  not  tell  them  that  they 
were  mistaken ;  that  Jesus  was  acting  as 
his  "  coadjutor  ?"  For  the  best  possible 
reason.  This  would  not  have  been  the 
truth.  On  the  contrary,  John  acknovi^ledg- 
es  the  rivalry,  and  accounts  ibr  it,  and 
intimates  that  it  is  exactly  what  he  had 
given  ihem  to  expect,  and  actually  rejoices 
in  it !  It  was  in  fact  a  rivalry  without  op- 
position, and  with  the  lull  concurrence  of 
the  harbinger.  "  Ye  yourselves  bear  me 
witness,  (said  he,)  that  I  said,  I  am  not  the 
Christ,  but  that  I  am  sent  before  him.  He 
that  hath  the  bride  is  the  bridegroom  ;  but 
-the  friend  of  the  bridegroom,  which  stand- 
elh  and  heareth  him,  rejoiceth  greatly  be- 
cause of  the  bridegroom's  voice  :  this  there- 
fore, my  joy,  is  fulfilled.  He  must  increase  ; 
but  I  must  decrease."  And  it  is  a  fact,  not 
unworthy  of  remark,  that  we  never,  after 
this,  read  of  John's  baptizing.  He  rejoic- 
ed in  what  his  disciples  communicated, 
notwithstanding  it  was  at  the  expense  of 
of  his  own  pergonal  greatness ;  cordially 
acquiescing  in  that,  wiiich,  lo  a  proud  spirit 
would  be  unspeakably  mortifying.  He 
must  increase ;  but  1  must  decrease.     In- 


deed, this  is  in  exact  accordance  with  the 
office  of  the  forerunner.  He  did  not  come 
to  establish  his  own  doctrine,  or  to  intro- 
duce a  kingdom  of  his  own ;  he  came  as 
the  harbinger  of  Christ,  to  "prepare  the 
way  of  the  Lord."  Consequently,  when 
Jesus  entered  upon  his  personal  ministry, 
and  assumed  the  reins  of  government, 
John's  office  naturally  ceased ;  his  work 
was  accomplished,  and  the  harbinger  re- 
tired. 

M.  But  "  when  we  consider  the  great 
popularity  attached  to  the  ministry  of  the 
forerunner,  and  the  general  submission  of 
the  Jewish  people  to  his  doctrine,  it  is  in 
the  highest  degree  improbable,  that  of  the 
three  thousand  who  were  added  by  Peter 
to  the  church  on  one  day,  there  were  none 
who  had  been  previously  his  disciples :  this 
incredible  supposition  is  reduced  to  an  im- 
possibility, when  we  recollect,  that  of  the 
twelve  apostles,  two  are  actually  affirmed 
by  an  evangelist  to  have  been  of  that  num- 
ber. But  as  it  is  universally  admitted  that 
they  who  were  savingly  convinced  of  the 
truth  of  Christianity  at  the  Pentecost,  were 
baptized  on  that  occasion,  what  conclusion 
can  be  more  inevitable,  than  that  the  rite 
administered  by  the  harbinger  of  our  Lord, 
was  essentially  distinct  from  the  Christian 
ordinance."— £ss.  Dijf.  18,  19.^    H.  121. 

S.  This,  my  friend,  is  one  of  those  argu- 
ments which  prove  too  much,  and  contains 
within  itself  the  materials  for  its  own  refu- 
tation. If  di.sciples  of  John  were  present, 
it  does  not  follow,  that  they  were  baptized 
on  this  occasion  ;  for  if  so,  the  apostles  also 
should  have  been  re-baptized  ;  a  supposi- 
tion, of  which  there  is  not  the  least  shadow 
of  proof.  Consequently,  there  were  some 
of  John's  disciples  present,  who  doubtless 
united  in  church-fellowship,  and  who  were 
not  re-baptized.  But  that  which  was  true 
of  some,  may  have  been  true  of  others.* 


'  We  are  perfectly  willing  to  admit,  that  of  the  disci- 
ples wtio  had  been  baptized  by  John,  and  by  the  disci- 
ples of  Christ,  thousands  were  now  present.  They  were 
the  materials  which  had  been  prepared  for  the  Lord's 
building.  They  had  been  "  filly  framed''  by  conversion 
and  baptism,  while  yet  there  was  no  visible  building. 
The  apostles  were  authorized  to  proceed  to  the  organi- 
zation of  a  church.  And  these  disciplos,  as  materials, 
and  such  others  as  in  like  manner  were  made  ready  on 
this  occasion,  while  the  Holy  Spirit  accompanied  the 
preachin"  of  Peter,  are  now,  as  a  "  wliole  body  fitly  joui- 
ed  logetlier."  Eph.  ii. '21,  iv.  16.  The  apostles,  to  wiiom 
the  building;  of  the  clmrch  was  committed,  now,  agreea- 
bly to  their  commisaiqji,  and  the  directions  of  the  Saviour 
alter  his  resurrection,  commence  their  work.  They  step 
forward  and  raise  the  standard  of  the  gospel,  preaching 
iis  sacred,  and  tremendous,  and  joyous  doctrines  with 
the  Holy  (iliost  sent  down  from  heaven.  Many  who  till 
that  day  were  enemies  of  Christ,  are  pricked  in  their 
iieart;  thev  gladly  receive  the  word  preached,  and  are 
baptized.  "Mulitudes  of  previously  bajilized  disciple.'^, 
Ilia!  iire  present,  rally  round  the  standard,  and  now  iiub- 
licly,  for  the  first  after  Christ's  resurrection,  show  them- 
selves on  Ihe  Lord's  side.  What,  on  such  an  occasion, 
would  be  more  likely  to  occurf  And  thus,  in  all,  there 
are,  the  same  day.  added  to  the  company  of  disciples 
mentioned  in  the  fifteenth  verse  of  the  first  chapter, 
•'  about  three  thousand  souls." 


236 


FULLER     ON     COMMUNION 


One  thing  appears  demonstrable :  that  none 
of  those  who  were  on  t/iis  occasion  baptized 
were  Joint's  disciples.  All  who  were  bap- 
tized on  this  occasion,  were  now,  for  the 
first  time,  "  pricked  in  their  heart ;"  this 
was  the  period  ol"  their  conversion :  and 
Peter  exhorted  ihem  to  be  baptized  ''  for 
the  remission  of  sins."  But  all  John's  dis- 
ciples had  already  complied  with  a  similar 
exhortation.  The  baptism  of  John,  the 
Evangelist  Mark  informs  us,  w;is  "  the  bap- 
tism of  repentance  for  the  remission  of 
sins;"'  and  to  this  baplism,  "confessing 
their  sins,"  all  the  disciples  of  John  had 
previously  submitted.  Consequently,  this 
could  not  be  the  period  of  their  conversion  : 
they  could  not  now,  for  the  first  time,  be 
"  pricked  in  their  heart."  However  many 
of  them,  therefore,  were  present  on  this 
occasion,  and  united  in  church-fellowship, 
it  must  have  been  by  virtue  of  their 
former  confession,  as  in  the  instance  of  the 
apostles.  Your  argument,  my  friend,  admits 
of  exactly  the  same  reply  as  you  would 
furnish  to  our  Psedobaptisi  brethren,  who 
infer,  that,  because  households  were  bap- 
tized, therefore  the  apostles  baptized  in- 
fants. Whether  there  were  infants  in  the 
households,  or  not,  you  do  not  care  to  de- 
cide ;  for  you  maintain,  that  if  there  were 
they  were  not  baptized  :  and  why  ?  Be- 
cause there  are  certain  circumstances  stated 
of  all  who  were  baptized,  which  could  not 
apply  to  infants.  Now,  my  friend,  I  call 
this  sound  reasoning;  reasoning  so  conclu- 
sive, that  I  glory  in  being  able  to  adopt  it 


The  Christian  church, was  now  to  assume  a  visible 
form  ;  and  its  organization,  as  an  associated  body,  to  be 
governed  by  the  laws  of  Christ,  was  to  be  rendered 
memorable,  not  by  the  "thunders  and  lightninffs  of^!<ii)ai 
but  by  the  descpnt  of  the  Holy  Spirit." — Ex.  xi.\.  16 
Acts  i.  5.  li.  16,  17. 

In  these  "  more  glorious"  circumstances,  the  new  con- 
verts, and  many  of  the  former  disciples  publicly  unite 
with  the  aposlles  in  constituting  the  first  Christian 
church.  And  we  read  that  '•  they  continuerj  steadl'aslly 
In  the  apostles'  doctrine,  and  fellowship,  and  in  break- 
in?  of  bread,  and  in  prayers.  And  the  Lord  addeil  to  the 
church  daily  such  as  should  be  saved."— Acts  ii.  ^2,  47. 

It  is  no  where  asserted  in  the  Scriptures  that  'flme 
tk-iusand  were  either  converted  or  baptized  on  this  day. 
We  are  not  informed  whether  fifty,  or  five  hundred,  or 
move,  wore  baptized  on  this  occasion.  Vv'e  are  simply 
told,  in  reference  to  those  who  were  then  "  pricked  iii 
their  heart,"  who  "gladly  received  the  apostles'  word," 
that  they  were  baptized.  And  we  are  further  informed, 
'■  the  same  day  there  were  adrfed  to  the  church,  (not  were 
baptized,)  abo'tit  three  thousand  souls.'' 

John  had  made,  "  reafly"  and  baptized  thousands  of 
disciples,  from  Jerusalem  and  Judea,  "  in  the  river  ol' 
Jordan  confe.ssing  their  sins  :"  Mark  i.  5.  And  Ciirist, 
it  is  said,  '•  made  and  baptized  moje  disciples  than  John." 
— Jolm  iv.  1. 

The  scriptures  warrant  us  in  sayin.-j,  that  the  apostles, 
Juid  the  hundred  and  twenty  disciples,  mentioned  in  the 
preceding  chapter,  were  all  present ;  and  as  many  other 
of  the  disciples  in  Jerusalem  and  in  that  region  ascoulrl 
conveniently  be  at  the  feast  of  Pentecost.  And  as  the 
disciples  were  led,  by  the  promise  of  the  Saviour.  (Act.s 
i  15.)  to  expect  something  extraordinary  on  this  occasion. 
we  may  safely  conclude  that  there  was  an  unusual  at: 
tendance  of  disciples  at  this  feast,  who,  in  re.-^pect  to 
baptism,  were  in  a  slate  similar  to  that  of  the  aposdes, 
and  the  rest  of  the  hundred  and  twenty  already  men- 
tioned, and  to  that  of  the  five  lumdred  brethren  tfi  wliom 
our  Lord  appeared  at  one  time  after  his  resurrection. 


on  the  present  occasion.  Whether,  with 
the  exception  of  the  apostles,  any  of  John's 
disciples  were  present,  or  not,  I  neither 
pretend  nor  care  to  decide  :  for  I  maintain, 
that  if  there  were,  they  were  not  now  bap- 
tized :  and  why  ?  Because  there  are  cer- 
tain circumstances  stated  of  all  who  were 
now  baptized  which  could  not  apply  to 
John's  disciples.  What  these  circumstan- 
ces were,  it  is  unnecessary  to  repeat. 

iM.  But  we  have  reason  to  conclude,  that 
the  repentance  of  John's  disciples  was 
'•  superficial,  and  that  the  greater  part  of 
such  as  appeared  for  a  while  most  deter- 
inined  to  press  into  the  kingdom  of  God  af- 
terwards sunk  into  a  state  of  apathy.  And 
even  of  the  professed  disciples  of  our  Lord, 
many  walked  no  more  with  him.  A  gen- 
eral declension  succeeded,  so  that  of  the 
multitudes  who  once  appeared  to  be  much 
moved  by  his  ministry,  and  that  of  his  fore- 
runner, the  number  vvhicli  persevered  was  so 
inconsiderable,  that  all  that  could  be  mus- 
tered to  witness  his  resurrection  amounted 
to  little  more  than  five  hundred,  a  number 
which  may  be  considered  as  constituting 
the  whole  body  of  the  church,  till  the  day 
of  Pentecost."— Terms,  34,  35.     77.  38. 

S.  That  the  number  of  disciples  who 
were  present  after  our  Lord's  resurrection, 
amounted  to  about  five  hundred,  is  certain  ; 
but  that  more  could  not  have  been  muster- 
ed, or  that  this  number  constituted  the  ag- 
gregate amount  of  the  church,  will  not  be 
so  readily  conceded ;  the  former  position 
being  confirmed  by  scripture,  the  latter  be- 
ing entirely  destitute  of  proof  But,  be 
that  as  it  may,  we  know  that  John  was  ex- 
ceedingly particular  in  his  reception  of  dis- 
ciples. When  he  saw  "  many  of  the  Phar- 
isees and  Sadducees,"  coming  to  his  bap- 
tism, he  rebuked  them,  saying,  "  Who  hath 
warned  you  to  flee  from  the  wrath  to  come? 
Bring  forth  fruits  meet  for  repentance." 
Luke  informs  us  that  this  expostulation  was 
addressed  to  "  the  multitude  that  came  forth 
to  be  baptized  of  him."  The  probability 
is,  therefore,  that,  as  all  whom  John  bap- 
tized, were  baptized  "confessing  their  sins," 
multitudes  came  to  his  baptism  who  never 
submitted  to  that  rite.  Possibly,  to  adopt 
an  expression  used  by  our  eloquent  friend, 
'•prodigious  multitudes"  came  lo  his  bap-v 
tism  ;  but  that  "  multitudes,"  who  present- 
ed themselves,  were  not  admitted  to  that 
sacred  rite,  is  established  beyond  a  doubt. 
But  if  for  a  moment,  we  were  to  admit 
your  hypothesis ;  thtit  among  the  three 
"thousand  baptized  at  the  Pentecost,  there 
were  some  of  John's  disciples,  then  I  should 
be  glad  to  be  informed  why  they  were  re- 
baptized  ?  Was  it  on  the  ground  of  their 
transient  apostacy  1  or,  or  the  invalidity  of 
their  former  baptism  ?  If  on  the  ground 
ol"  their  apostacy,  while  re-baptism  for  such 


FULLER     ON     COMMUNION. 


237 


a  reason  would  not  invalidate  John's  bap- 
tism as  such,  it  would  render  obligatory  in 
our  churches,  a  practice  perfectly  novel  to 
modern  Christians,  and  of  which  no  traces 
can  be  discovered  in  ecclesiastical  history  ; 
the  re-baptism  of  penitent  backsliders,  prior 
to  their  restoration  to  the  privileges  of 
church-fellowship.  On  the  other  hand,  if 
this  supposed  re-baptism  were  on  the 
ground  of  the  invalidity  of  the  ordinance 
administered  previous  to  the  Pentecost,  then 
not  only  should  these  supposed  apostates 
have  been  re-baptized,  but  all  John's  disci- 
ples and  Christ's  disciples  too,  the  faithful 
and  the  faithless,  in  one  indiscriminate 
mass  ;  those  who  adhered  to  their  original 
profession,  no  less  than  those  who  had 
abandoned  it,  but  who  now  repented ;  the 
twelve  apostles,  the  seventy  disciples,  the 
five  hundred  brethren,  all  whom  death 
had  not  removed  previous  to  the  Pentecost, 
and  who  now  retained  their  fidelity,  must 
have  been  re-baptized,  either  on  this  occa- 
sion or  subsequently,  before  they  were  ad- 
mitted to  the  privileges  of  the  Christian 
church  ;  a  supposition,  too  absurd  to  be 
entertained  for  a  single  moment.  Where,  let 
me  ask,  is  there  a  soHtary  instance  of  such  a 
repetition  of  baptism  ? 

M.  I  answer,  confidently,  that  just  such 
an  instance  occurred  at  Ephesus ;  where 
twelve  of  John's  genuine  disciples  were  re- 
baptized  by  St.  Paul :  the  particulars  of 
which  are  recorded  in  the  nineteenth  chap- 
ter of  the  Acts  of  the  Apostles. 

S.  It  is  well  known  that  critical  exposi- 
tors are  not  agreed  concerning  this  passage, 
some  being  of  the  opinion  that  it  was  not 
intended  to  intimate  a  re-baptizing.  But 
if  we  suppose  it  was,  we  can  easily  conceive 
of  the  reason.  The  transaction  here  men- 
tioned, occurred  more  than  twenty  years 
after  John  had  ceased  to  baptize,  and  nearly 
the  same  length  of  time  after  Christ  had 
given  his  final  commission  to  the  apostles. 
When  he  gave  that  commission,  surely  he 
did  not  annul  what  he  had  sanctioned  be- 
fore his  crucifixion.  He  only  adapted  the 
form  of  words  to  the  full  display  which  it  is 
now  proper  for  them  to  make  of  his  divine 
character,  and  the  system  of  redemption, 
and  thus  gave  a  rule  respecting  the  bap- 
tisms which  were  to  be  administered  after 
that  period.  In  the  case  of  these  disciples, 
who,  it  is  almost  certain,  were  baptized  af- 
ter that  period,  this  rule,  which  was  then 
in  force  as  a  law  oi"  Christ,  had  been  disre- 
garded. And  the  apostle  might  well  require 
its  being  scrupulously  observed.  Besides, 
Paul  may  have  perceived  a  radical  defect 
in  the  religious  instruction  which  they  had 
received  previously  to  haptism.  They  had 
not,  perhaps,  in  connection  with  their  being 
baptized,  been  directed  at  all  to  the  great 
object  of  evangelic  faith.     They  were  now. 


indeed,  believers  in  Christ.  But  they  might 
have  been  baptized  a  few  years  before,  by 
some  one  who  had,  some  years  still  earlier, 
received  baptism  from  John,  or  some  of  his 
disciples  in  Palestine,  but  who  had  failed 
to  communicate  to  them  the  whole  of  the  in- 
struction that  John  had  been  in  the  habit  of 
communicating.  They  might  afterwards 
have  been  brought  to  the  krTovvledge  of  the 
Saviour  through  the  preaching  of  such  a  man 
as  Appollos.  They  resided  nearly  a  thou- 
sand miles  from  the  scene  of  John's  labors. 
And  it  is  not  said,  nor  is  it  at  all  probable,  that 
they  had  been  baptized  by  John,  but  only 
"  unto  John's  baptism  ;"  and  they  seem  to 
have  been  ignorant,  in  a  great  degree,  of 
what  it  implied.  On  this  subject  they  still 
needed  to  be  instructed.  Then  said  Paul, 
"John  verily  baptized  whh  the  baptism  of 
repentance,  saying  unto  the  people,  that 
they  should  believe  on  him  who  should 
come  after  him,  that  is,  on  Christ  Jesus." 
Among  all  the  followers  of  Christ  that  had 
been  baptized  either  by  John  or  the  apos- 
tles, before  the  giving  of  the  final  commis- 
sion, not  one,  so  I'ar  as  we  have  any  account, 
was  re-baptized.  Recollect,  my  friend, 
what  was  the  fact  in  regard  also  to  Appollos. 
"  This  man  was  instructed  in  the  way  of 
the  Lord,  and,  being  fervent  in  the  Spirit, 
he  spake  and  taught  diligently  the  things 
of  the  Lord,  knowing  only  the  baptism  of 
John.''''  When  Priscilla  and  Aquila  met 
with  him,  they  did  not  re-baptize  him. 
They  only  "  expounded  unto  him  the  way 
of  God  more  perfectly ;"  as  we  learn  from 
Acts  xviii.  25,  26. 

M.  I  have  listened  very  attentively  to  all 
your  observations  this  evening,  and  will 
give  them  due  consideration.  You  will  not, 
of  course,  expect  me  now  to  express  my 
opinion  of  their  validity;  though  I  have  no 
doubt  you  think  them  conclusive !  But  even 
if  they  be,  how  unimportant  is  your  victory! 
What,  alter  all,  have  you  achieved  ?  As  I 
observed  at  the  commencement  of  this  Con- 
versation, "  the  admission  of  what  you  con- 
tend for.  would  merely  prove  that  the  ordi- 
nance of  baptism  was  promulgated  at  an 
earlier  period  than  the  Lord's  supper.  But 
in  determining  a  question  of  duty  resulting 
from  laws,  the  era  of  their  promulgation  is 
a  consideration  totally  Ibreign :  we  have 
merely  to  consider  what  is  enjoined,  and 
to  what  description  of  persons  or  things  the 
regulation  applies,  without  troubling  our- 
selves to  inquire  into  the  chronological  or- 
der of  its  enactment.  In  the  details  of  civil 
life,  no  man  thinks  of  regulating  his  actions 
by  an  appeal  to  the  respective  dates  of  the 
existing  laws,  but  solely  by  a  regard  to 
llit'ir  just  interpretation  ;  and  were  it  once 
admitted  as  a  maxim,  that  the  particularlaw 
latest  enacted  must  invariably  be  last  obey- 
ed, the  affairs  of  mankind  would  fall  into 


238 


FULLER    ON    COMMUNION. 


utter  confusion.  It  is  a  principle  as  repug- 
nant to  the  nature  of  divine,  as  it  is  to  hu- 
man legislation.  It  appears  from  the  his- 
tory of  the  patriarchs,  that  sacrificial  rites 
were  ordained  much  earlier  than  circum- 
cision ;  but  no  sooner  was  the  latter  enjoin- 
ed, than  it  demanded  the  earliest  atteiuion, 
and  the  offerings  prescribed  on  the  birth  of 
a  child  did  not  precede,  but  were  subsequent 
to,  the  ceremony  of  circumcision." — Ess. 
Biff.  6— 8.     11.116. 

S.  Pardon  me,  my  dear  friend,  if  I  ven- 
ture to  think  that  you  reason  much  more 
conclnsively  respecting  the  details  of  civil 
life,  than  in  relation  to  divine  institutions. 
Surely  you  must  have  forgotten  your  own 
rule  of  interpretation — that  we  have  not 
merely  to  consider  what  is  enjoined,  but  al- 
so "  to  what  description  of  persons  or  things 
the  regulation  applies,"  or  you  never  would 
have  hazarded  the  assertion,  that  "sacrificial 
rites  were  ordained  earlier  than  circumci- 
sion." For,  while  this  is  true  in  itself,  it  is 
not  true  in  relation  to  the  persons  to  whom 
the  rite  of  circumcision  applies.  Sacrifices 
were  not  enjoined  on  theni,.  prior  to  circum- 
cision ;  except,  indeed,  in  the  instance  of  its 
first  recipients,  who  attended  to  each  in  the 
order  of  divine  appointment.  Consequent- 
ly your  inference  is  not  sustained.  In  rela- 
tion to  the  affairs  of  civil  life,  and  distinct 
regulations,  your  remarks  may  be  just. 
But  suppose  one  law  is  not  only  promulga- 
ted at  an  earlier  period  than  another,  but, 
in  a  subsequent  code  of  laws,  is  appointed 
to  be  observed  in  a  certain  order — immedi- 
ately after  obedience  to  previous  duties, 
and  before  the  observance  of  certain  other 
duties — to  such  a  case  your  reasoning  is  to- 
tally inapplicable.  It  is  not,  merely  because 
baptism  was  promulgated  atanearlierperiod 
than  tlie  Lord's  supper,  that  we  plead  for 
our  j)ractice ;  but,  because,  in  our  Lord's 
commission,  which  is  the  law  to  which  we 
refer  you,  and.  which  was  invariably  acted 
upon  i)y  tiie  apostles,  the  order  in  which 
baptism  is  lo  be  observed  is  distinctly  sta- 
ted— a  deviation  from  which,  is,  in  our  opin- 
ion, a  breach  of  the  law.  But  we  must  not 
now  enter  on  the  general  question.  If  you 
please,  our  next  conversation  shall  be  on 
the  connection  between  baptism  and  church- 
felloicship. 

M.  Agreed. 


CONVERSATION     III. 

Baptism  as  indispensable  a  Prerequisite  to 
E.rternat  Church  Fellowship,  as  Faith  is 
to  Baptism. 

M.    I  PRESUME,  my  dear  friend,  wc  shall 
have  but  a  short  discussion,  to-night;  since 


I  am  of  the  opinion,  with  Mr.  Hall,  that  "the 
chief,  I  might  say  the  only,  argument  for 
the  restricted  plan  of  communion  is  derived 
from  the  example  of  the  apostles,  and  the 
practice  of  the  primitive  church." — Reasons, 
7.     //.  2S5. 

S.  This  is  not  exactly  correct.  I  hum- 
bly conceive  that  our  arguments  for  restrict- 
ed communion  are  precisely  as  numerous 
and  conclusive  as  yours  for  restricting  bap- 
tism to  believers ;  and  that,  to  be  consistent, 
you  must  either  abandon  your  own  position, 
that  faith  is  an  indispensable  prerequisite  to 
baptism  ;  or  admit  ours — that  baptism  is  an 
indispensable  prerequisite  to  church  fellow- 
ship :  both  positions  being  established  on 
the  same  evidence.  Undoubtedly  the  ex- 
ample of  the  apostles  is  extremely  valuable 
to  us,  as  well  as  to  you  ;  since  it  shows  how 
they  understood  their  Lord's  commission, 
and  how  punctiliously  they  adhered  to  it. 
Indeed,  without  John's  baptism,  and  the  ex- 
ample of  the  apostles,  both  the  Baptist  and 
the  Strict  Baptist  would  have  a  more  diffi- 
cult task  to  perform,  each  in  confuting  his 
respective  opponents,  than  at  present  fails 
to  their  lot.  The  example  of  the  apostles 
is,  unquestionably,  an  important  auxiliary 
to  us  both  :  since  it  elucidates  the  meaning 
of  our  Lord's  commission,  beyond  all  con- 
tradiction. Besides  which,  their  injunctions 
on  the  first  churches  to  imitate  their  exam- 
ple, to  "  keep  the  ordinances  as  they  deliv- 
ered them,"  must  equally  apply  to  our 
churches.  But,  following  your  own  exam- 
ple, in  reasoning  with  your  Paedobaptist 
brethren,  it  is  to  the  commission,  the  taw  it- 
self, that  we  refer  you,  as  the  authority  on 
which  our  practice  is  founded — as  the  pri- 
mary, direct,  authoritative  rule,  (confirmed, 
and  reiterated,  and  enlbrced  by  the  apos- 
tles.) by  which  we  must  be  governed  in  the 
organization  of  our  churches — a  law,  we 
humbly  conceive,  of  peremptory  and  per- 
petual obligation. 

Al.  My  good  friend,  "  we  are  agreed 
with  you  respecting  the  law  of  baptism. 
But  the  present  inquiry  turns  not  on  the 
nature  or  obligation  of  baptism,  but  on  the 
necessary  dependence  ol'  another  institution 
upon  it.  It  is  inconceivable,  how  any  thing 
more  is  deducible  tVom  the  law  of  baptism, 
than  its  present  and  perpetual  obhgation. 
The  existence  of  a  law  establishes  the  obli- 
gation of  a  corresponding  duty,  and  nothing 
more.''— Reply,  16,  17.     H.  162. 

S.  Thankyou,  my  friend,  for  concedingthat 
the  existence  of  a  law  does  establish  the  obli-r 
gationof  a  corresponding  duty — a  position, 
we  presume,  of  universal  application.  But 
you  totally  mistake  us,  if  you  imagine  we  re- 
fer to  the  law  o[' i)aptis m  only.  Not,  indeed, 
that  I  am  surprised  at  this  ;  for  it  is  a  mis- 
take into  which  the  advocates  of  mixed  com- 
munion are  perpetually  falling:  as  if  the 


FULLER     ON     COMMUNION. 


239 


laws  of  baptism  and  church-fellowship  were 
so  totally  distinct,  that  they  could  never  be 
viewed  in  connection ;  while  with  marvel 
lous  inconsistency,  they  confidently  main- 
tain, that  both  these  laws  are  inseparably 
connected  with  a  prior,  and  equally  distinct 
law,  the  law  of  faith  !  But  the  law  to  which 
we  refer,  embraces  all  these,  and  exhibits 
their  connection,  and  their  dependence  on 
each  other.  1 1  is  The  Coimnission  of  Christ, 
and  may  be  appropriately  designated.  The 
Law  of  the  Christian  Church — a  law, 
in  which  the  distinct  laws  of  faith  and  bap- 
tism, and  visible  church-fellowship,  are  in- 
troduced as  parts,  or  sections,  of  one  com- 
plete whole,  each  part  occupying  its  ap- 
pointed, and  therefore  unchangeable  place. 
It  is  one  law,  and  requires  the  performance 
of  certain  duties  in  a  certain  order.  The 
order  in  which  these  duties  were  Jirst  en- 
joined, is  of  comparatively  inferior  import- 
ance ;  but  the  order  in  which  they  are  here 
commanded  to  be  observed,  is  the  order  in 
which  they  must  be  observed,  or  the  law  is 
violated.  As  the  pious  Richard  Baxter 
observes,  relative  to  this  law,  {Disputation 
of  Right  to  Sacraments,  149,  150.)  "  This 
is  not  like  some  occasional,  historical  men- 
tion of  baptism  ;  but  it  is  the  very  commis- 
sion of  Christ  to  his  apostles ;  and  purpose- 
ly expresseth  their  several  works,  in  their 
several  places  and  order.  Their  first  work 
is,  by  teaching,  to  make  disciples :  which 
are,  by  Mark,  called  believers.  Their  se- 
cond work  is,  to  baptize  them.  Their  third 
work  is,  to  teach  them  all  other  things  which 
are  to  be  learned  in  the  school  of  Christ. 
To  contemn  this  order,  is  to  renounce  all 
rules  of  order;  for  where  can  we  expect  to 
find  it,  if  not  here?  I  profess  my  conscience 
is  fully  satisfied,  from  this  text,  that  it  is 
one  sort  of  faith,  even  saving,  that  must  go 
before  baptism."  He  might  have  added, 
by  a  parity  of  reasoning,  that  it  is  one  sort 
of  baptism,  even  that  which  Christ  enjoined, 
that  must  go  before  church-fellowship.  In- 
deed, in  his  Plain  Scripture  Proof  (p.  126.) 
he  does  say,  '"If  any  should  be  so  impu- 
dent, as  to  say  it  is  not  the  meaning  of 
Christ,  that  baptism  should  immediately, 
without  delay,  follow  discipling,  they  are 
confuted  by  the  constant  example  of  Scrip- 
ture. So  that  I  dare  say,  this  will  be  out 
of  doubt  with  all  rational,  considerate,  and 
impartial  Christians."  And  in  the  twenty- 
fourth  page  of  the  same  publication,  he 
asks,  "  What  man  dare  go  in  a  way  which 
hath  neither  precept  nor  example  to  war- 
rant it,  from  a  way  that  hath  a  full  cur- 
rent of  both?"  and  replies,  "Yet  they  that 
will  admit  members  into  the  visible  church 
without  baptism,  do  so."* 


■  How  Mr.  Baxter  could  roconrile  tlio  abovp.  and  the 
quotatKJns  below,  with  his  praclice  as  a  Pa'dobiipli.st,  Is 
to  us,  rather  iriysterioue :  but,  believing  he  was  '•  sincere 


M.  But  "  to  justify  the  exclusion  of  sin- 
cere and  conscientious  Pasdobaptisfs,  it  is 
not  sufficient  to  allege  the  prescribed  order 
of  the  institutions  :  it  is  

S.  Excuse  me,  my  friend,  for  interrupt- 
ing you  :  but  a  remark  at  the  beginning  of 
a  sentence  may  be  forgotten,  if  not  noticed 
immediately.  I  merely  wish  to  observe, 
that  the  prescribed  order  mjist  be  observed, 
unless  we  pretend  to  be  wiser  than  the  Le- 
gislator by  whom  it  is  prescribed.  If  the 
order  were  accidental,  we  might  perhaps, 
venture  to  deviate;  but,  since  what  we  plead 
for  is,  on  your  own  confession,  "  the  prescrib- 
ed order,"  it  must,  if  we  would  maintain  any 
pretension  to  obedience,  be  the  order  ob- 
served.    But  please  to  proceed. 

M.  1  was  about  to  observe  that  "it  is  not 
sufficient  to  allege  the  prescribed  order  of 
the  institutions;  it  is  necessary  also  to  evince 
such  a  dependence  of  one  upon  the  other, 
that  a  neglect  of  the  first  from  involuntary 
mistake,  annuls  the  obligation  of  the  second. 
Let  this  dependence  be  once  clearly  point- 
ed out,  and  we  give  up  the  cause.  It  has 
been  asserted,  indeed,  with  much  confidence, 
that  we  have  the  same  authority  for  confin- 
ing our  communion  to  baptized  persons,  as 
the  ancient  Jews  for  admitting  none  but 
such  as  had  been  circumcised,  to  the  Pass- 
over." But  the  contrary  is  demonstrable. 
In  the  former  case,  there  is  an  express  pro- 
hibition :  "  No  uncircunicised  person  shall 
eat  thereof"  But  where,  let  me  ask,  is  it 
asserted  in  the  New  Testament,  that  no 
unbaptized  person  shall  partake  of  the  eu- 
charisll— Terms,  46,  47.     H.  43. 

S.  No  where,  certainly.  But  why  ?  Be- 
cause such  a  prohibition  is  not  only  perfectly 
unnecessary,  but  would  be  inefi'ably  absurd. 
I  might  ask,  with  at  least  equal  propriety, 
Where  is  it  asserted  in  the  New  Testament, 
that  an  unbaptized  person  may  partake  of 
the  Lord's  supper  ?  and  you  would  be  com- 
pelled to  reply.  No  where.  There  was  a 
reason,  my  friend,  for  an  express  prohibition 
in   relation  to   the   Old   Testament    rites. 


and  conscientious,"  we  presume  he  came  to  some  such 
oiiclusion  as  Jeremy  Taylor:  wlio  honestly  confesses, 
1  ttiink  there  is  so  much  to  be  pretended  a;;aiijt:t  that 
which  I  believe  to  be  the  truth,  that  there  is  nmcli  more 
truth  than  evidence  on  our  side." — Liberty  of  Prophecy- 
i7ig,  xviii.  245.  The  only  dilficulty  is,  to  conceive  how, 
with  such  a  prejionderance  of  evidence  aeainst  him,  the 
ood  Bishop  should  be  so  uuphilosophical  as  to  believe 
that  his  sentimenis  were  true  I 

Extracts  cited  above  : — "  If  there  be  no  example  given 
in  Scripture,  of  any  one  that  was  baptizefl  without  a  pro- 
fession of  saving  faiili,  nor  any  precejit  for  so  doing, 
tlien  must  we  not  baj)tize  any  without  it.     But  the  ante- 
edentis  tnie  ;  therefore,  so  is  the  consequent.     1  know 
f  no  one  word  in  Scripture,  that  giveth  us  the  least  cn- 
nijrauc][ii'ii(  to  biiptize  upon  another  faith." — Disput.of 
liii'ht  to  Sdirani.  ll'.i,  151. 

ilut,  perhaps,  iMr.  Baxter  bapti'/.ed  infants,  as  the  seed 
of  Abraham!  No  such  thing.  He  tells  us,  in  tlie  same 
performance,  (114,  115.)  "Noneuro  Abraham's  seed  in 
Scripture  gosjiei  sense,  but  those  rc'.'-'//a//i/.  that  ore  true 
believers  ;  and  those  appearingly.that  -profess  (rue  failh. 
Tliis  is  proved,  Rom.  ix.  4,  0,  7,  8.  Rom.  iv.  U,  12,  13, 
.So  Gal.  iii.  6—9,  14j  16." 


240 


FULLER     ON     COMMUNION. 


which  does  not  exist  in  relation  to  those  of 
the  New  Testament.  The  Passover  was  a 
family  rite,  of  wiiicli,  consequently,  without 
a  prohibition,  all  tlie  family  would  natural- 
ly expect  to  partake;  while  there  were  some 
of  its  members,  who  were  not  only  uncir- 
cnmcised,  but  who  were  under  no  obliga- 
tion to  be  circumcised.  But  the  Lord's 
supper  is  a  church  ordinance  ;  and  there  is 
not  an  individual  member  of  ihe  church  of 
Christ,  on  whom  baptism  is  not  obligatory. 
If  indeed,  there  were  any  believers  who  mig-A^ 
remain  nnbaptized,  then,  to  justify  their  ex- 
clusion from  the  Lord's  supper,  a  prohibi 
tion  might  be  necessary ;  but  seeing  that 
baptism  is  enjoined  on  all  behevers,  the  pro 
hibition  of  an  unbaptized  believer,  would 
be,  in  the  very  last  degree,  ridiculous. 
Such  a  singular  document,  (a  virtual  repeal 
in  fact,  of  the  law  of  baptism  ;  containing 
an  implied  permission  to  neglect  it !)  would 
exhibit  an  indecision,  not  to  say  imbecility, 
utterly  unworthy  of  Him,  who  is  "the  same 
yesterday,  to-day,  and  forever."  Conse- 
quently, whatever  may  be  thought  of  the 
inference  in  favor  of  restricted  communion, 
drawn  from  the  connection  which  subsisted 
between  circumcision  and  the  Passover,  the 
absence  of  a  prohibition  in  relation  to  the 
Christian  ordinances,  ought  never  to  be 
urged  against  it.  Besides,  my  friend,  with 
what  shadow  of  fairness  can  you  require  a 
prohibition  ? — you,  of  all  others  !  who  deny 
the  right  of  your  Psedobaptist  brethren  to 
require  of  you  a  similar  prohibition  of  their 
practice  ?  You  maintain  a  riecessary  con- 
nection between  faith  and  baptism.  You 
assert,  not  only  that  faith  is  a  duty,  that  bap- 
tism is  a  duty,  and  that  both  are  of  perpet- 
ual obligation  ;  but  also,  that  no  unbeliever 
is  entitled  to  baptism  ;  nor  will  you  allow 
the  involuntary  unbeliever;  the  unconscious 
babe  ;  who,  if  it  were  to  die,  would  be  •'  in- 
staneously  admitted  to  glory,"  the  privilege 
of  being  an  exception  to  your  sweeping  ex- 
clusion. Your  Paedobaptist  brethren  might 
turn  round  upon  you,  and  say,  (adopting: 
your  own  reasoning  with  us,)  '  To  justify 
the  exclusion  of  infants  from  baptism,  it  is 
not  sufficient  to  allege  the  prescribed  order 
of  faiih  and  baptism :  it  is  necessary  also 
to  evince  such  a  dependence  of  one  upon 
the  other,  that  the  involuntary  absence  of 
the  first,  annuls  the  obligation  of  the  second. 
And  where,  let  me  ask,  is  it  asserted,  in  the 
New  Testament,  that  no  unbeliet^er  shall 
be  baptized?^  In  reply,  my  friend,  you 
would  be  compelled  to  resort  to  the  same 
mode  of  reasoning  as  we  adopt  in  the  pre 
sent  controversy  ;  but  with  which,  when  we 
adopt  it,  you,  with  glaring  inconsistency 
proless  yourself  dissatisfied  !  Our  reasons 
tor  refusing  to  unite  with  the  unbaptized  in 
church-fellowship,  are  as  conclusive  as 
yours  for  refusing  to  admini.ster  baptism  to 


infants.  You  have  no  more  scriptural  evi- 
dence that  faith  is  an  indispensable  term  of 
baptism,  than  we  have  that  baptism  is  an 
indispensable  term  of  communion.  You 
cannot  produce,  any  more  than  we  can,  any 
expressed  necessary  connection.  It  is  no 
where  explicitly  stated  that  faith  and  bap- 
tism are  inseparable.  You  cannot  furnish 
a  prohibition  of  an  unbeliever  from  baptism. 
And  yet  you  confidently  maintain  your  po- 
sition, and  uniformly  act  upon  it,  not  except- 
ing even  the  involuntary  believer :  and 
then,  with  the  most  flagrant  injustice,  you 
deny  us  the  privilege  of  maintaining  our 
position  on  precisely  your  own  principles  ! 
Is  this  liberality  ?  A  Paedobaptist  might 
say  to  you,  ''  If  teaching  and  faith  be  indis- 
pensable to  baptism,  why  did  not  Jesus 
Christ  explicitly  say  so,  and  forbid  his  min- 
isters to  baptize  any  who  were  not  thus 
qualified  ?"  In  fact,  they  do  argue  thus : 
and  are  you  silenced?  No  indeed.  You 
reply,  and  very  properly,  "  A  prohibition 
is  not  necessary ;  the  command  is  sufficient. 
Read  our  Lord's  commission :  '  Go,  leach 
all  nations,  baptizing  them  in  the  name  of 
the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost'  Is  not  this  plainly  the  order  in 
which  these  duties  are  to  be  performed  1 
First,  we  are  to  teach  men  the  gospel ;  and 
then,  secondly,  on  their  believing  the  gos- 
pel, we  are  to  baptize  them."  But,  my 
friend,  this  is  precisely  what  we  plead,  ex- 
tending the  argument,  with  perfect  consis- 
tency, to  the  conclusion.  You  remind  me 
very  tbrcibly  of  our  Psedobapt.ist  brethren, 
who  stop  short  at  the  word  children,  in  that 
memorable  promise  of  the  Holy  Spirit,  quo- 
ted from  the  prophecies  of  Joel,  by  the  apos- 
tle Peter,  in  his  Pentecostal  sermon.  But 
why  do  you  stop  short,  before  you  come  to 
the  conclusion  ?  Is  not  the  latter  part  of 
our  Lord's  commission  as  authoritative  as 
the  former?  Or,  is  the  order  of  it  binding 
in  one  particular,  and  discretional  in  an- 
other ?  Do  not  we  as  conclusively  main- 
tain that  the  second  duty  must  precede  the 
third,  as  you  insist  the  first  must  precede 
the  second  ?  Surely,  if  teaching  be  inten- 
tionally enjoined,  as  the  first  duty,  baptism 
is  intentionally  enjoined  as  the  second  duty, 
and  visible  church-fellowship  as  the  third 
duty:  and  I  hu.mbly  conceive,  we  are  no 
more  at^iberty  to  invert  the  order  in  one 
case,  than  in  another.  We  have  precisely 
the  same  autiiority,  then,  for  maintaining 
that  baptism  should  precede  visible  church- 
fellowship,  as  you  have  for  insisting  that 
faith  should  precede  baptism.  The  two 
positions  stand  or  fall   together.*     With 


■  And  were  tlie  writer,  as  a  Baptist,  reasoning  with 
his  P^edob^llltlst  bretliren,  (who  aJmost  nnanimously 
practise  strict  communion,  reln^inij  fo  admit  to  tlieii' 
lonimuiiion  any  but  tliose  who  are  in  thfir  judgment 
ba|)lizcd  !)  he  might  adopt  the  same  principle,  only  re- 
versing the  argument,  and  say,  We  have  precisely  the 


FULLER     ON     COMMUNION. 


24  i 


what  show  of  fairness,  my  friend,  can  you 
require  more  explicit  evidence  I'rom  us,  in 
favor  of  restricted  communion,  than  you 
can  furnish  to  your  Psedobaptist  brethren, 
in  favor  of  j^our  own  plan  of  restricted  bap- 
tism? Do  you  plead  the  fOTO??2m/on?  So 
do  we.  Do  you  say,  there  is  no  command 
to  baptize  infants  ?  Neither  can  you  pro- 
duce a  command  lo  receive  the  unbaptized 
to  church-fellowship.  Do  you  maintain  that 
there  is  no  exuwple  of  infant  baptism?  Nei- 
ther is  there  any  example  of  mixed  commu- 
nion. Were  the  candidates  for  baptism,  in 
the  judgment  of  the  apostles,  invariably  be- 
lievers? The  members  of  their  churches 
were,  in  the  same  judgment,  uniformly  bap- 
tized behevers. 

M.  But  there  is  a  natural  connection  be- 
tween faith  and  baptism,  which  certainly 
does  not  exist  between  baptism  and  the 
Lord's  supper.  Baptism  is  a  profession  of 
faith  ;  and  the  profession  of  that  which  has 
no  existence,  is,  in  the  last  degree,  unmean- 
ing and  absurd.  But  "  that  there  is  no  nat- 
ural connection  between  baptism  and  the 
Lord's  supper,  is  obvious.  They  were  in- 
stituted at  different  times,  and  for  diti'erent 
purposes:  baptism  is  a  mode  of  professing 
our  faith  in  the  blessed  Trinity:  the  Lord's 
supper  is  a  commemoration  of  the  dying 
love  of  the  Redeemer:  the  former  is  the  act 
of  an  individual,  the  latter  of  a  society.  The 
words  which  contain  our  warrant  for  the 
celebration  of  the  eucharist,  convey  no  al- 
lusion to  baptism  whatever;  those  which 
prescribe  baptism,  carry  no  anticipative  ref- 
erence to  the  eucharist." — Reasons,  21.  H. 
292. 

S.  But  how  is  this  ?  You  are  at  variance 
with  your  friend,  Mr.  Hall  !     And  (which 


same  authority  for  maintaining  that  teaching  shoulrl  pre- 
cede baptism,  as  you  have  for  insisfinff  that  what  you  be- 
Jieve  lo  be  Christian  baptism  should  precede  visible 
cliurch-fellowship.  The  two  positions  stand  or  tall  to- 
gether. But,  from  either  a  Mixed  Communion  Baptist, 
nr  a  Strict  Communion  Pffidobaptist,  this  argument  would 
be  nugatory  :  for  though  each  should  convict  his  brother 
of  inconsistency,  both  might  expect  the  retort  corteous, 
"  And  what  then  ?  If  we  be  inconsistent  with  ourselves, 
you  shouM  be  silent:  for  so  are  you:  if  we  invert  the 
order  of  the  commission  in  one  particular,  you  invert  it 
in  anotl]*'r."  And  thu.'i  while  they  persisted  in  obeyirii; 
the  commission  between  them — one  party  pleading  for 
one  part  only,  and  the  other  exclusively  for  the  remain- 
der— neither  would  be  likely  to  produce  conviction  in 
the  mind  of  his  brother.  Those,  and  those  only,  wlio 
observe  the  order  of  the  commission,  as  a  whole,  can 
point  out  the  deviations  of  their  brethren,  without  expos- 
ing themselves  to  the  mortification  of  a  retort.  Before 
either  the  Strict  Pasdobaptist,  or  the  Mixed  Baptist  can, 
with  any  propriety,  impugn  our  peculiar  sentiments,  they 
must  abandon,  the  former  his  strict  communion,  and  tlie 
latter  his  baptism.  They  would  then,  cerlainly,  be  one 
body, — having  one  Lord,  one  Failh,  and,  avowedly,  one 
Baptism  ;  and  tluty  miglit  unite  in  one  coiiimon  cause. 
But  what  a  union  ! — a  union  in  displacing  both  failh  nnd 
bai'tisiii  from  the  position  in  whicli  they  were  fixed  by 
their  common  Lord  !  We.  however,  with  all  humiliiy,  a:; 
becometh  "a sect  every  where  spoken  against,"  ninild 
be  well  content  with  the  cast  off  principles  of  our  bntli- 
ron  :  and  should  they  dispute  oiu-  right  of  possession  lo 
these,  we  are  prepared  with  an  imimpeacliable  liilr — a 
special  bequest  in  the  last  Will  and  Testament  of  our 
Sovereign  Lord.  -  . 

Vol.  1.— Ee. 


perhaps,  you  will  consider  more  wonderful 
still,)  I  am  perfectly  satisfied  he  is  correct! 
He  honestly  concedes,  that  tliere  is  a  natu- 
ral connection  between  baptism  and  the 
Lord's  supper.  Allow  me  just  to  read  a 
sentence  or  two  from  his  first  publication: 
{Terms,  69.  H.  53.)  "  I  must  remark,"  he 
says,  "  that  in  insisting  upon  the  prior  claim 
which  baptism  possesses  to  the  attention  of 
a  Christian  convert,  the  advocates  of  strict 
conmiunion  triumph  without  an  opponent. 
We  !<now  oi none  who  contend  for  the  pro- 
priety of  inverting  the  natural  order  of  the 
Christian  Sacraments,  where  they  can  both 
be  attended  to,  that  is,  when  the  nature  of 
each  is  clearly  understood  and  confessed." 

M.  But  in  this,  I  cordially  agree  with  my 
friend. 

»S'.  In  one  particular,  I  admit  you  do. 
You  have  no  desire  to  invert  the  natural 
order  of  the  two  ordinances,  except  in  cer- 
tain circumstances.  But  on  another  point, 
(the  point  for  which  I  am  contending.)  you 
are  not  agreed.  For,  while  he  pleads  for 
the  inversion  of  the  natural  order  on  some 
occasions,  (which,  indeed,  is  not  surprising  ; 
since  he  also  pleads  for  the  inversion  of  the 
order,  which,  by  his  own  confession,  Christ 
himself  prescribed !)  he  does  adnn't  that  the 
order  ibr  which  we  plead  is  the  "natural  or- 
der ;"  which  you  deny.  He  says,  the  order 
for  which  we  plead,  and  which  he  would 
observe,  except  under  certain  circumstan- 
ces, is  "the  natnral  order  of  the  Christian 
sacraments."  You,  on  the  other  hand,  as- 
sert, that  between  the  two  ordinances  "there 
is  no  natural  connection."  Now.  my  friend, 
I  cannot  agree  with  both  of  you;  and  my 
judgment  certainly  coincides  with  Mr. 
Hall's. 

M.  But  I  have  some  reason  to  believe 
that  my  friend  Mr.  Hall,  has  changed  his 
opinion  on  this  point,  and  that  now  he 
agrees  with  me.  Consequently  the  ques- 
tion returns  upon  you  :  Is  there,  or  is  there 
not,  between  the  sacraments,  a  natural  con- 
nection ?  That  there  is  not,  is  in  my  opin- 
ion obvious,  for  the  reasons  I  have  just  now 
stated.— M  p.  198. 

*S'.  But  surely,  my  friend  you  do  not  mean 
to  affirm,  that  because  the  nature  and  de- 
sign of  the  two  ordinances  are  not  in  all 
respects  the  same,  therefore  there  can  exist 
between  them  no  natural  connection  !  On 
this  principle,  nothing  would  be  easier  than 
to  undermine  the  connection  between  faith 
and  baptism,  the  points  of  difference  being 
equally  obvious.  A  Pasdobaptist,  availing 
himself  of  your  own  reasoning  against  us, 
might  Sciy,  "  Brother  M.,  I  admire  your  ar- 
guments exceedingly ;  I  think  they  are 
perfectly  conclusive;  and  1  cannot  but  in- 
dulge the  hope  that  you  will  perceive  iheir 
tbrce  also  in  relation  to  llie  alleged  connec- 
tion between  laith  and  baptism.   Tiiat  there 


242 


FULLER    ON     COMMUNION. 


is  no  natural  connection  between  them  is 
obvious.  Faith  is  a  divine  principle,  an 
exercise  of  the  mind  ;  baptism  is  an  exter- 
nal ceremony,  '  the  sacramental  use  of  wa- 
ter.' Faith  is  required  to  be  in  constant 
exercise ;  baptism  is  a  '  transient  rite,'  to 
be  administered  but  once.  Failh  is  essen- 
tial to  salvation  ;  but  myriads,  wc  trust,  are 
in  lieaven,  who  were  never  baptized."  It 
is  true,  my  friend,  if  your  PtBdobuptist 
brother  practised  strict  communion,  (as 
most  of  them  do,)  you  might  exchange 
these  arguments  ad  infiiiUum  ;  alternately 
'  accusing  and  excusing' one  another.  But 
just  suppose  he  v,'as  one  of  the  modern  few 
among  them,  who  agree  with  you  on  com-i 
munion,  then  how  would  you  reply 7  If! 
you  admitted  his  argument,  you  would  j 
abandon  the  connection  between  laith  and 
baptism :  if  ^  ou  rebutted  his  reasoning, 
precisely  your  own  arguments  would  con- 
fute your  present  position  ;  that  there  is  no 
natural  connection  between  baptism  and 
the  Lord's  supper.  Baptism  is  the  divinely 
appointed  mode  of  avowing  our  union  with 
the  Head  of  the  Christian  church  :  a  pubHc 
pledge,  before  tlie  churcli  and  the  world, 
that  having  cordially  accepted  the  offers  of 
his  grace,  we  devote  ourselves  unreserv- 
edly to  his  service,  and  will  continue  faithful 
unto  death.  But  surely,  the  natural  position 
of  such  an  ordinance,  is,  obviously,  at  the 
commencement  of  the   new  relation,  and 

fjrior  to  a  participation  of  any  of  its  pecu- 
iar  privileges.  Baptism,  like  the  connu- 
bial rite,  recognizes  equally  th6  past  and 
the  future.  A  public  avowal  of  a  union 
with  Christ  prior  to  iis  existence,  and  a 
participation  of  the  privileges  peculiar  to 
such  a  union  previous  to  its  avowal,  in  the 
mode,  and  the  only  mode  of  divine  appoint- 
ment, are  equally  an  inversioa  of  the  order 
of  nature.  Consequently,  the  Lord's  sup- 
per being  an  ordinance  peculiar  to  a  church 
relation,  and  baptism  being  the  divinely 
appointed  mode  of  entrance  into  the  visible 
churcli,  the  priority  of  baptism  to  the  sup- 
per is  founded  no  less  in  the  nature  ol' 
things,  than  in  the  uniform  representations 
of  scripture,  whether  in  relation  to  the 
church  commission,  or  to  the  undeviating 
practice  of  the  first  and  purest  age  of  the 
Christian  church.  And  to  unite  with  any 
person  in  the  celebration  of  that  ordinance 
which  is  a  commemoration  of  the  death  of 
Christ,  who  has  not,  in  obedience  to  his 
command,  been  "baptized  into  (the  behef 
of)  his  death,"  appears  to  me,  (no  less 
than  a  few  years  ago  it  appeared  to  Mr. 
Hall,)  a  manifest  inversion  of  "  the  natural 
order  of  the  Christian  sacraments  ;"  which 
we  also  unite  in  believing  to  be  '"  the  pre- 
scribed order."  Tlie  only  point  on  which 
we  are  at  issue  is,  whether  we  are  at  lib- 
erty to  invert  this  order,  in  deference  to  the 


erroneous  notions  of  modern  Christians  ;  in 
other  words,  whether  we  may  make  a  nose 
of  wax  of  our  Lord's  commission,  to  be 
moulded  into  any  shape,  to  accommodate 
every  error  of  every  Christian.  My  belief 
is,  that  the  law  of  Christ  is  immutable,  no 
less  in  its  order  than  in  its  requirements  ;  an 
order,  equally  commending  itself  to  the 
judgment,  whether  we  appeal  to  the  com- 
mission, to  the  uniform  practice  of  the 
apostles,  or  to  the  dictates  of  reason  sug- 
gested by  a  calm  consideration  of  the  de- 
sign of  the  two  ordinances.  Baptism  is  a 
"putting  on"  Christ;  and  the  only  appoint- 
ed mode  of  entering  his  visible  church. 
But  the  Lord's  supper  is  a  perpetual  re- 
membrance of  that  affecting  transaction, 
into  the  belief  of  which  all  its  recipients, 
in  the  first  churches,  were  previously  bap- 
tized. To  invert  this  order,  therefore,  is  a 
deviation  from  both  scripture  and  reason, 
and,  as  Baxter  has  well  saidja  renunciation 
of  all  the  rules  of  order.  From  a  review 
of  the  whole,  my  friend,  you  must  allow 
me  again  to  remind  you  that  if  you  would 
make  any  pretensions  to  consistency,  you 
must  either  abandon  your  own  position, 
tliat  faith  is  indispensable  to  baptism,  (un- 
less, indeed,  you  can  establish  it  on  higher 
authority  than  the  commission  of  Christ, 
the  unitbrm  practice  of  the  apostles,  and 
the  nature  of  things!)  or,  you  must  allow 
that  precisely  the  same  arguments  are  con- 
clusive in  proof  of  restricted  communion. 
You  cannot,  with  any  show  of  reason, 
maintain  their  validity  in  the  one  case,  and 
deny  it  in  the  other.  The  two  positions 
are  supported  by  the  same  kind  of  evidence, 
and  must  stand  or  fall  together.  Take 
your  choice,  then,  my  friend  ;  renounce  the 
order  of  the  commission  in  tolo,  and  be  a 
Mixed  P;edobaptist :  or  adhere  to  it  as  a 
whole,  and  be  a  Strict  Baptist.  In  either 
case  you  will  at  least  be  consistent. 

M.  But  I  am  not  quite  satisfied  of  your 
own  consistency  yet  1  Either,  you  should 
"follow  out  your  principles  to  their  just 
consequences,  by  withholding  from  the 
members  of  other  denominations  every  to- 
ken of  fraternal  regard  ;  or  freely  admit 
them  to  the  Lord's  table.  As  the  case 
stands  at  present,  your  mode  of  proceeding 
is  utterly  untenable.  In  a  variety  of  in- 
stances, you  indulge  yourself  in  those  acts 
of  communion  with  Psedobaptists  which 
are  peculiar  to  Christians ;  you  frequently 
make  them  your  mouth  in  addressing  the 
Deity,  exchange  pulpits,  and  even  engage 
their  assistance  in  exercises  intended  as  a 
preparation  for  the  eucharist ;  and  after 
lighting  the  flame  of  devotion  at  their  torch, 
you  most  preposterously  turn  round  to  in- 
form them  that  they  are  not  worthy  to  par- 
ticipate !  Is  the  observance  of  an  external 
rite,  let  me  ask,  a  more  solemn  part  of  re- 


FULLER     ON     COMMUNION. 


243 


ligion,  than  addressing  the  Majesty  of 
heaven  and  of  earth  ?  And  shall  we  depute 
him  to  present  our  prayers  at  His  footstool, 
Avho  would  defile  a  sacrament  by  his  pres- 
ence V— Reasons,  37,  38.     H.  299. 

S.  Far  be  it  from  me,  my  friend,  to  de- 
preciate the  solemn  exercise  of  prayer  ;  but 
neither  should  it  be  exalted  at  liie  expense 
of  an  ordinance  of  Jesus  Christ,  equally 
imperative,  equally  an  act  of  worship, 
equally  edifying  ;  and,  when  it  is  attended 
to,  as  it  ought  to  be,  "  with  all  the  heart, 
and  mind,  and  soul,"  more  interesting,  more 
solemn,  more  affecting,  more  beneficial,  than 
any  ordinary  pulpit  exercise  whatever. 
True,  indeed,  this  ''  sacramental  use  of  wa- 
ter," this  '•  transient  ceremony,"  as  it  is  de- 
signated, has,  in  some  places,  degenerated 
into  a  very  vapid,  dull,  tame,  uninteresting 
sort  of  thing,  as  much  like  a  mere  ceremo- 
ny, as  any  thing  not  a  mere  ceremony  can 
possibly  be.  But,  my  friend,  let  the  ordi- 
nance of  baptism  occupy  its  proper  place, 
and  be  viewed  in  its  scriptural  import,  and 
its  important  bearings  and  relations,  and 
next  to  the  conversion  of  a  sinner,  it  be- 
comes the  most  interesting  spectacle  on 
earth,  that  men  or  angels  witness.  Pass- 
ing this,  however,  I  must  be  allowed  to  re- 
inark,  that  you  grossly  misrepresent  us. 
We  are  not  chargeable  with  the  inconsist- 
ency you  allege  against  us.  We  do  tell 
our  Ptedobaptist  brother  that  he  is  "  not 
worthy"  to  partake  ol'  the  Lord's  supper. 
We  do  not  alfirm  that  he  would  ''  defile  a 
sacrament  by  his  presence."  We  only  re- 
cuse to  unite  with  him  in  what  we  believe 
to  be  an  irregular  and  unauthorized  recep- 
tion of  it.  And  we  never  insult  a  Peedo- 
baplist  minister,  by  inviting  him  to  ''assist 
in  an  exercise  intended  as  a  preparation  for 
the  eucharist."  For  his  services  on  such 
occasions,  we  are  indebted,  we  presume  to 
the  friends  of  mixed  communion  !* 

M.  But  still,  you  do  unite  with  Psedobap- 
tisis  voluntarily  and  spontaneously,  in  in- 
numerable Christian  exercises;  in  prayer, 
and  praise,  and  preaching  the  gospel ;  and 
in  a  variety  of  benevolent  institutions  for 
ihe  melioration  of  the  miseries  of  mankind, 
and  the  extension  of  the  Redeemer's  king- 
dom. 

»S'.  Undoubtedly  we  do ;  but  what  then  ? 
None  of  these  exercises  are  peculiar  to 
cliurch-tellowship.  They  are  incumbeni 
upon  us  in  our  individual  capacity,  whether 


*  We  may  charitably  presume,  Uiat  such  an  arran;e- 
ment  is  simply  ihe  result  of  inconsidcralion  But  wiisit 
shall  be  siiJ  of  those  ministers,  who,  u:iiiiT  a  pretoiii'c 
of  Christian  candor,  deliberately  iiripose  a  clieal  on  their 
thurclies,  eitlier  by  concealing;,  or  misrepresenting  the 
circumstances  of  Iticir  imbaptized  friends,  who  wislifor 
ocrasional  communion!  It  is  perfecily  unnet'cssaiy  to 
inquire  whetli>'r  this  is  Christian  candor.  Is  it  coimiiou 
honesty  1  Is  it  not  wilful  falsehood  ?  No  one  who  is  ac- 
quainted with  Mr.  Hall  will  suspect  him  of  such  a  con- 
temptible and  unchristian  artifice. 


we  are  connected  v;ith  a  Christian  church 
or  not.  You  greatly  mistake,  if  you  sup- 
pose we  consider  the  absence  of  baptism 
as  a  disqualification  for  the  Lord's  supper 
only.  Baptism  being  the  divinely  appoint- 
ed mode  of  entrance  into  the  visible  church, 
we  consider  the  absence  of  it,  (as  far  as 
our  concurrence  is  concerned.)  as  a  dis- 
qualification for  all  the  offices  and  exercises 
peculiar  to  churches.  We  decline  a  union 
with  Psedobaptisis  in  the  celebration  of  the 
Lord's  supper,  because  it  is  a  church  ordi- 
nance ;  and  to  unite  with  those  as  church- 
members,  who,  in  our  opinion,  have  not  en- 
tered the  church  by  the  door  of  Christ's 
appointing,  would  be,  we  conceive,  a  most 
unworthy  reflection  on  his  wisdom,  and  dis- 
regard of  his  just  authority.  Since  He 
has  appointed  baptism  as  the  mode  in  which 
all  believers  shall  be  admitted  to  visible 
church-fellowship,  who  are  we,  that  we 
should  presume  to  receive  them  without 
baptism,  to  any  of  the  exercises  peculiar  to 
Christian  churches,  as  such  ?  We  should 
not  elect  a  Peedobaptist  to  the  ofiice  of 
either  pastor  or  deacon  ;  for  they  are  church 
offices :  and  on  the  same  principle  we  de- 
cline a  joint  participation  of  the  Lord's 
supper.  But  prayer,  and  praise,  and  preach- 
ing the  gospel,  and  Christian  benevolence, 
are  not  acts  peculiar  to  churches.  They 
were  duties  before  the  formation  of  a  single 
Christian  church,  and  would  have  been  du- 
ties to  the  end  of  time  had  no  such  institu- 
tion existed.  A  union  with  Psedobaptists, 
therefore,  in  these  exercises,  is  not  a  devi- 
ation from  our  principle.  In  such  a  co-op- 
eration, we  should  unite  Avith  them,  not  as 
church-members,  in  the  celebration  of  an 
ordinance  peculiar  to  churches :  but  as 
Christians,  in  the  pursuit  of  objects  in  which 
all  good  men  should  engage,  whether  unit- 
ed to  a  church  or  not.  In  uniting  with 
Pcedobaptists,  in  prayer,  and  praise,  and 
preaching  the  gospel,  and  acts  of  benevo- 
lence, we  cultivate  such  a  union  as  evi- 
dently is  our  duty  ;  but  a  joint  participation 
of  the  Lord's  supper  with  Pcedobaptists, 
would  be  a  deliberate  concurrence  in  such 
a  reception  of  the  ordinance  as  is,  in  our 
opinion,  decidedly  unscriptural ;  and  this 
cannot  be  our  duty.  It  may  be  their  duty 
to  partake  of  the  Lord's  supper,  since  thej' 
believe  they  liave  titlended  to  "  the  prior 
obligation,"  every  man  being  required  to 
acton  his  own  principles;  but  while  our 
belief  is  the  very  reverse  of  theirs,  our 
union  with  them,  in  what  we  believe  to  be 
an  unscriptural  reception  of  the  ordinance, 
would  undoubtedly  be,  on  our  part,  a  man- 
ifest dereliction  of  principle.  Nor  can  even 
the  Mixed  Baptist  be  exonerated  from 
blame,  until  he  can  show  that  he  has  a  right 
to  unite  in  that  system  of  church-fellow- 
ship, which  he  also  is  compelled  to  acknowl- 


244 


FULLER    ON    COMMUNION, 


edge  is  unscriptural.  When  you  detect  us, 
my  friend,  in  unitinc:  with  persons,  who  are 
in  our  estimation  unbaptized,  in  any  offKie. 
in  any  exercise,  peculiar  to  ciiurch-t'ellow- 
ship,  then  you  may  inveigh  against  our 
consistency  ;  but  otherwise,  your  allegation 
j.s  groundless.  We  unite  with  Paedobap- 
tists  in  prayer,  and  praise,  and  Christian 
benevolence  ;  for  they  are  universal  duties. 
We  unite  with  them  in  preaching  the  gos- 
pel, because  it  is  the  duty  of  all  who 
'■  know  the  joyful  sound,"  to  publish  it. 
We  love  the  brethren,  because  we  are  com- 
manded to  love  them,  and  because  there  is 
that  in  Christianity  with  which  the  heart 
of  every  Christian  beats  in  unison.  And, 
inasmuch  as  we  are  commanded  to  love 
tliem  "  for  the  truth's  sake  that  dvvelleth  in 
theai,"  we  entertain  the  highest  regard  for 
those  who  appear  to  live  most  under  the 
influence  of  divine  truth  in  general,  irre- 
spective of  their  sentiments  on  any  one 
point  of  truth  whatever.  But  when  we  are 
required  to  unite  with  Ppedobaptists  in  an 
ordinance  peculiar  to  Christian  church- 
es, our  minds  naturally  revert  to  the  Clu'is- 
tian  commission,  tiie  peremptory  and  per- 
petual law  of  the  Christian  church,  no  less 
in  its  order  than  in  its  requirements  ;  and 
while  we  should  rejoice  to  receive  our 
brethren  in  the  way  which  Christ  has  ap- 
pointed, we  do  not  feel  at  liberty  to  receive 
them  in  any  other  way.  But  why  do  you 
smile  ? 

M.  Why,  truly,  my  friend,  I  cannot  help 
it.  "  The  only  color  invented  to  hide  this 
glaring  inconsistency,  is  so  pure  a  logoma- 
chy, that  it  is  difficult  to  think  of  it  with  be- 
coming gravity.  You  remind  us,  forsooth, 
that  the  expressions  of  Christian  aifection  in 
praying  and  preaching  for  each  other,  are 
not  church  acts,  as  though  there  were  some 
magic  in  the  word  church,  tliat  could  change 
the  nature  of  truth,  or  the  obligations  of  du- 
ty. If  it  is  our  duty  to  recognize  those  as 
our  fellow  Christians,  who  are  really  such, 
v/irat  is  there  in  the  idea  of  a  church,  that 
Khould  render  it  improper  there?" — JRea- 
sons,  33,  39  //.  300.  But  how  serious  you 
look!     I  hope  1  have  not  offended  you. 

S.  No,  my  friend,  I  am  not  ofl'ended  ;  but 
1  conl'ess  I  leel  hurt  at  the  manner  in  which 
you  speak  of  a  Christian  church.  Allow 
nic,  on  this  subject  to  refer  you  to  your  ex- 
cellent iriend,  Mr.  Hall.  If  you  were  to 
consult  him,  he  would  teach  you  better.  In 
his  memoir  of  the  late  Mr.  Toller,  of  Ket- 
tering, he  says,  "  Churches  are  the  institu- 
tion of  God."  If  so,  Christian  churches  are 
the  institution  of  Christ,  and  deserve  to  be 
nientioned  with  a  little  more  decorum.  And 
allow  me  just  to  say,  my  friend,  that  we  do 
not  think  there  is  any  '■■■mas'ic''''  in  the  word 
Church,  that  can  change  the  nature  of  trutli, 
or  the  obligations  of  duty.     We  do  not  sup- 


pose there  is  any  thing  in  the  idea  of  a 
church,  that  should  render  it  improper  there 
to  recognize  as  fellow  Christians,  those  who 
are  really  such.  But  we  do  suppose  it  would 
be  improper  to  receive  even  Christians  to  a 
church  ordinance  in  any  other  way  than 
that  appointed  by  the  Head  of  the  Christian 
church.  And  "  pure  a  logomachy"  as  you 
are  pleased  to  designate  our  distinction  be- 
tween universal  Christian  duties  and  church 
fellowship,  it  is  a  distinction  which  Mr.  Hall 
recognizes  and  avows,  and  partially  redu- 
ces to  practice. 

M.  Impossible ! 

S.  Nay,  my  friend,  I  assure  you  I  am  se- 
rious. Upon  what  other  principle,  let  me 
ask,  could  he  have  penned  that  most  extraor- 
dinary paragraph,  commencing  on  the  12th 
page  of  his  Reasons  for  Christian  Commu- 
nion? (H.  288.)  In  that  passage  he  intro- 
duces to  our  attention  a  candidate  for  church 
fellowship  ;  and  represents  the  minister  (a 
Mixed  Baptist !)  as  inquiring  into  his  views 
of  the  ordinance  of  baptism  ! — and  this,  as 
a  matter  of  course  !  But  why,  I  wonder, 
should  he  institute  an  inquiry  on  that  par- 
ticular subject,  at  that  particular  time? — an 
inquiry,  natural  enough,  we  should  saj", 
from  one  who  maintains  a  peculiar  connec- 
tion between  baptism  and  church-fellow- 
ship; but  how  are  we  to  account  for  his 
putting  the  question?  Is  he  accustomed 
to  introduce  this  subject  in  relation  toother 
Christian  unions  ?  If,  for  example,  his 
friend  instead  of  desiring  the  privileges  of 
church-fellowship,  had  proposed  that  they 
should  unite  in  a  social  prayer  meeting,  or 
in  preaching  the  gospel,  or  in  promoting 
the  interests  of  an  Auxiliary  Bible  Society, 
would  he,  on  either  of  these  propositions, 
think  you,  have  sounded  his  friend  on  the 
subject  of  baptism  ?  Nay,  would  he  not  in- 
dignantly repel  the  insinuation,  and  unhesi- 
tatingly pronounce  the  man  who  would  in- 
stitute such  an  inquiry,  in  such  a  connection, 
a  bigot  of  the  very  deepest  tincture?  But 
why  does  he  observe  a  difference  ?  Why 
does  he  make  a  distinction  ?  Why  does  he 
pointedly,  however  "respectfully,"  put  the 
question  in  mie  case,  and  not  in  all  ?  On 
otiier  occasions,  he  would  spurn  the  idea  of 
trying  the  consciences  of  his  Pajdobaptist 
brethren  on  the  subject  of  baptism  ;  except, 
indeed,  in  friendly  discussion  on  equal 
ground ;  but  let  them  propose  to  join  his 
church,  and  the  case  is  altered  ;  a  tribunal 
is  erected  ;  and  they  must  pass  through  an 
ordeal !  He  does  not,  indeed,  require,  as  a 
sine  qua  non,  that  they  should  be  baptized: 
but  he  does  require,  either  that  they  shall 
he,  or  th:u  they  shall  believe  they  have  been 
baptized.  But  why  ?  Why  even  this  stip- 
I  ul.if  ion  ?  Why  cannot  he  receive  them  to  a 
a  church  union,  as  well  as  to  a  union  in  other 
Christian  exercises,  without  instituting  any 


FULLER     ON     COMMUNION. 


245 


inquisitorial  process,  however  gentle  and 
respectful,  on  the  subject  of  baptism  ?  Sure- 
ly that  hetrodox  and  narrow  notion,  main- 
tained by  us,  that  there  is  a  ■pecuHar  con- 
nection between  baptism  and  church-fellow- 
ship, must,  by  some  strange  unaccountable 
fatality,  (or  rather,  may  we  not  hope,  by  a 
Bort  oi'  scriptural  instinct !)  have  taken  pos- 
session of  his  mind,  and  controlled  his  pas- 
toral examination  !  Seriously,  my  friend, 
seeing  he  would  not  introduce  the  subject 
of  baptism  in  relation  to  a  proposed  union 
in  the  exercises  of  prayer,  and  praise,  and 
preaching  the  gospel,  and  Christian  be^iCv- 
olence,  (as,  indeed,  he  ought  not ;)  and  see- 
ing he  would — and  would,  as  a  matter  of 
course,  introduce  the  subject  in  relation  to 
a  church  union;  the  conclusion  is  inevitable, 
that  Mr.  Hall  distinctly  recognizes,  and 
avowedly  reduces  to  practice,  the  identical 
principle,  for  the  statement  of  which,  you 
hold  us  up  to  ridicule ;  viz. :  that  there  is  a 
peculiar  connection  between  baptism  and 
church-fellowship  ! 

71/.  But  the  case  to  which  you  allude,  is 
only  a  supposed  case. 

<S'.  Very  true :  but  it  is  a  case  of  Mr. 
Hall's  own  supposing ;  and  is  introduced 
as  a  specimen  of  the  course  which  he  and 
his  mixed  communion  brethren  would  pur- 
sue on  all  such  occasions. 

M.  Leaving  Mr.  Hall  to  defend  himself, 
(which,  be  assured,  he  is  well  able  to  do !)  let 
us  proceed.  There  is  another,  most  lamen- 
table inconsistency  into  which  you  are  be- 
trayed. You  "acknowledge  that  many  Pse- 
dobaptists  stand  high  in  the  favor  of  God  ; 
enjoy  intimate  communion  with  the  Redeem- 
er; and  would,  on  their  removal  hence,  be 
instaneously  admitted  to  glory — 

»S'.  Undoubtedly. 

M.  "  Now,  it  seems  the  suggestion  of 
common  sense,  that  the  greater  includes  the 
less,  that  they  who  have  a  title  to  the  most 
sublime  privileges  of  Christianity,  the  favor 
of  God,  the  fellowship  of  Christ,  and  the 
hope  of  glory,  must  be  unquestionably  en- 
titled to  that  ordinance  whose  sole  design 
is  to  prepare  us  for  the  perfect  fruition  of 
these  blessings.  To  suppose  it  possible  to 
have  an  interest  in  the  great  redemption, 
without  being  allowed  to  commemorate  it; 
that  he  may  possess  the  substance  who  is 
denied  the  shadow ;  and  though  qualified 
for  the  worship  of  heaven,  be  justly  debar- 
red from  earthly  ordinances ;  is  such  an 
anomaly,  as  cannot  fail  to  draw  reprobation 
on  the  system  of  which  it  is  the  necessary 
consequence.  Men  will,  ere  long,  tremble 
at  the  thought  of  being  more  strict  than 
Christ,  more  fastidious  in  the  selection  of 
tlie  members  of  the  church  militant,  than 
He  is  in  choosing  the  members  of  the  church 
triumphant."— /^easo?w,  39,  40.     //.  300. 

S.  This  argument,  my  friend,  so  specious 


and  so  plausible,  is  generally  advanced 
with  such  an  air  of  confidence  and  triumph, 
as  often  to  silence  the  opponent,  whom  it 
fails  to  convince.  It  is,  nevertheless,  foun- 
ded in  misapprehension,  and  perlectly  fal- 
lacious. In  the  first  place,  you  misrepre- 
sent us.  We  admit  that  our  brethren  are 
entitled  to  the  Lord's  supper,  inasmuch  as 
all  Christians  are  entitled  to  all  the  privi- 
leges of  the  Christian  church.  But  it  does 
not  follow  that  they  are  entitled  to  deviate 
from  the  regulations  prescribed  by  the 
Founder  of  the  feast.  He  prescribed,  on 
your  own  confession,  that  baptism  should 
precede  visible  church-fellowship.  To  say, 
then,  that  a  Christian  is  absolutely  entitled 
to  any  of  the  privileges  peculiar  to  church 
fellowship,  prior  to  Isaptism,  is  taking  leave 
of  your  friends,  to  dispute  with  the'^Chris- 
tian  Legislator  ;  and  there,  my  friend,  I  am 
perfectly  willing  to  leave  the  decision  of  that 
point.  But,  besides,  this  absolute  title  of  all 
Christians  to  all  the  privileges  of  the  Chris- 
tian church,  in  the  way  and  order  prescrib- 
ed by  the  Christian  Legislator,  we  admit 
that  sincere  and  consciendous  Psedobaptists 
as  such,  are,  in  an  inferior  sense,  justly  en- 
titled to  the  Lord's  supper,  inasmuch  as  they 
believe  they  have  complied  with  the  prior 
obligation  ;  and  all  men  are  under  a  sacred 
obligation  to  act  on  their  own  belief  Con- 
sequently, this  eloquent  appeal  in  justifica- 
tion of  the  title  of  our  Psedobaptist  'Ijrethren 
to  the  "earthly  ordinances,"  and  the  insin- 
uations that  we  deny  them  the  privilege, 
might  have  been  spared.  On  this  point  all 
parties  are  agreed,  except  in  one  particular. 
You  contend,  that  in  relation  to  baptism 
and  the  Lord's  supper,  they  are  entitled  to  in- 
vert the  prescribed  order  of  the  institutions: 
they  contend  that  they  are  not ;  in  relation 
to  faith  and  baptism,  you  both  change  sides: 
while  we,  at  least  consistently,  plead  for  the 
strict  observance  of  our  Lord's  commission, 
in  all  its  requirements,  and  all  in  their  pre- 
scribed order.  When  either  of  you  can 
show  that  the  Legislator  has  granted,  per- 
mission to  waive  a  compliance  w'ith  his  in- 
junctions, or,  on  any  pretence,  to  invert  the 
order,  however  mysterious  such  a  permis- 
sion may  appear,  we  shall  bow  to  his  new 
authorit}'-,  with  the  most  profound  rever- 
ence. But,  in  the  absence  of  such  a  singu- 
lar document,  it  appears  to  our  simple,  un- 
inspired judgments,  that  while  our  Lord 
continues  faithful  to  the  promise  he  has  gra- 
ciously annexed  to  the  commission — to  be 
with  his  church  (which  will  be  "  always 
to  the  end  of  the  world,")  so  long  he  ex- 
pects, and  has  a  right  to  expect,  that  his 
church  shall  be  faithful  to  the  connnission 
he  united  with  tlie  promise;  fulhful  alike 
to  the  duties  he  has  enjoined,  and  to  the  or- 
der in  which  he  has  commanded  that  these 
duties  shall  be  observed.    Surely,  my  Iriend, 


246 


FULLER     ON     COMMUNION. 


it  is  one  thing  to  admit  that  all  Christians 
are  entitled  to  all  the  privile2-es  of  the 
Christian  church,  in  obedience  to  the  Chris- 
tian commission  ;  aiul  quite  another  thing 
to  contend  tliat  tiiey  are  entitled  to  tlicm  in 
deviation  I'roni  it :  it  is  one  thing  also,  to 
allow  that,  in  an  inferior  sense,  "sincere 
and  conscientious"  Paidobaptists  are  enli 
tied  to  such  a  reception  of  the  Lord's  sup 
per  as  is,  in  their  opinion,  in  agreement 
with  the '-prescribed  order;"  and  a  very 
dilierent  thing  indeed,  to  assert,  that  equal- 
ly sincere  and  conscientious  Baptists,  who 
believe  the  very  reverse,  are  entitled  to 
uniic  with  them.  They  believe  they  have 
entered  the  visible  church  by  Christian  bap- 
tism, and  act  accordingly.  We  believe 
they  have  not,  and  ought  to  act  according- 
ly. Their  Christianity  is  indubitable.  But 
what  then?  Will  the  Christianity  of  indi- 
viduals justify  churches,  as  such,  in  devia- 
ting from  the  order  of  their  Lord's  commis- 
sio!i?  The  fallacy  of  your  reasoning  con- 
sists in  confounding  things  that  difter.  You 
take  it  for  granted  that  the  rule  of  admis- 
sion into  the  church  militant,  and  the  church 
triumphant,  is  one  and  the  same  rule  ;  a  po- 
sition, perj)etually  asserted  and  assumed, 
but  totally  incapable  of  proof  In  the  ad- 
mission of  members  to  the  celestial  church, 
Christ  acts  as  a  Sovereign  ;  in  the  admis- 
sion of  members  to  Christian  churches  on 
earth,  we  must  act  as  servants  ;  yielding 
implicit,  undeviating obedience  to  the  direc- 
tions of  our  Sovereign  Lord.  To  reproach 
us  with  being  "  more  fastidious  in  the  se- 
lection of  the  members  of  the  church  mili- 
tant, than  Christ  is  in  choosing  the  members 
of  the  church  triumphant,"  may  l)e  applaud- 
ed as  an  unanswerable  argument,  by  those 
who  are  less  attentive  to  sense  than  to  sound; 
to  reason,  than  to  the  charms  of  eloquence. 
Could  you  reproach  ns  with  being  more 
strict,  more  fastidious  in  the  selection  of  our 
members,  than  the  commission  of  Christ  re- 
quires us  to  be,  there  would  be  some  justice 
in  the  rebuke:  at  present  there  is  none; 
and  it  may  better  become  those  to ''tremble," 
who  are  less  strict,  less  fastidious  than  their 
Lord's  commission,  and  who  wish  to  receive 
men\bers  into  their  churches  in  a  way  which 
Christ  never  authorized. 

HI.  But  if  the  absence  of  baptism  disqual- 
ify for  a  participation  of  the  eucharist,  as 
one  of  the  "all  things"  which  Christ  com- 
manded to  be  observed,  must  it  not  equally 
disqualify  for  the  observance  of  every  other 
duty  com])rehended  in  the  same  expression? 

6'.  Certairdy  not.  From  our  Lord'scom- 
mission,  we  infer,  1.  That  baptized  believ- 
ers are  to  he  instructed  to  obrserve  "  all 
things  whatsoever,"  which  Christ  has  com- 
manded. 2.  That  others  are  not  to  be  in- 
structed to  observe  all  things,  but  only  such 
things  as   are  their  duty  irrespective   of 


church-membership.  And  what  inconsist- 
ency there  is  in  this  conclusion,  I  cannot 
imagine. 

M.  But  "if  it  be  once  admitted,  that  the 
clause  on  which  so  much  stress  is  laid,  is 
not  to  be  interj)reted  so  as  absolutely  to  ex- 
clude unbaptized  Christians  from  the  whole 
of  its  import,  to  what  purpose  is  it  alleged 
against  their  admission  to  the  eucharist? 
or  how  does  it  appear  that  this  may  not  be 
one  of  the  parts  in  which  they  are  compre- 
hended 1"—Terim,  45.     H.  42. 

S.  Because  the  Lord's  supper  is  a  church 
ordinance:  and  there  is  a  peculiar  connec- 
tion between  baptism  and  church-fellow- 
ship. To  attempt  any  elaborate  proof  of 
this  position,  must  be  perfectly  unnecessa- 
ry ;  since,  whoever  else  may  dispute  it,  it  is 
presumed;  that,  on  reflection,  you  will  not; 
it  being  a  position  clearly  recognized,  de- 
liberately avowed,  and  partially  reduced  to 
practice,  by  your  eloquent  friend  himself, 
between  whose  opinion  and  your  own,  it 
were  a  libel  to  suppose  there  existed  a  sin- 
gle shade  of  difference  !  Perhaps  we  may 
now  dismiss  this  branch  of  the  inquiry: 
what  shall  we  consider  at  our  next  inter- 
view? 

M.  Tiie  argument  derived  from  Apostolic 
PrHCedent,  if  you  please;  apoint,  on  which 
I  think  the  advocates  of  strict  communion 
have  greatly  miscalculated  their  strength. 

»S.  Well,  "  to  the  law  and  the  testimony." 
If  our  sentiments  will  not  bear  that  scruti- 
ny, they  cannot  be  true,  and  ought  to  be 
abandoned. 


CONVERSATION     IV. 

The  example,  of  the  Apostles,  in  their  obe- 
dience to  their  LorcPs  commission,  an  in- 
spired explanation  of  their  Lard^s  will ; 
and  a  pattern,  intended  for  the  imitation 
of  the  Church  in  all  succeeding'  ages. 

M.  Apostolic  Precedent  is,  I  think, 
the  subject  appointed  for  this  evening's  con- 
versation. 

S.  It  is ;  and  while  we  appeal  to  our 
Lord's  commission  as  our  primary  author- 
ity, we  consider  the  example  of  the  apos- 
tles an  important  auxiliary,  both  as  an 
inspired  explanation  of  the  law,  and  a  pat- 
tern of  obedience  evidently  intended  for 
our  imitation. 

M.  But  "  precedent  derived  from  the 
practice  of  inspired  men  is  to  be  regarded 
as  law,  in  exact  proportion  as  the  spirit  of 
it  is  copied,  and  the  principle  on  which  it 
proceeds  is  acted  upon.  If.  neglectful  of 
these,  we  attend  to  the  letter  only,  we 
shall  he  betrayed  into  the  most  serious  mis- 
takes." "  The  letter  killeth,  (says  St.  Paul,) 


FULLER    ON    COMMUNION. 


247 


the  spirit  givelh  life." — Reasons,  8,  12.  H. 
286,  288. 

S.  Well,  I  am  astonished !  The  letter 
killeth  !  It  must  indeed,  be  confessed,  that 
this  is  a  literal,  or  nearly  a  literal  quotation 
from  the  apostle  Paul ;  but  a  more  glaring 
perversion  of  words  is  scarcely  conceiva- 
ble. The  letter  killeth  !  What  letter,  my 
friend  1  The  letter  of  New  Testament 
ordinances?  Alas!  alas!  In  what  a  de- 
plorable condition,  then,  must  they  be,  who, 
month  after  month,  and  year  after  year, 
literally  celebrate  the  Lord's  supper!  True  ; 
the  letter  killeth:  but  what  letter?  A 
literal  imitation  of  apostolic  obedience,  in 
relafion  to  their  Lord's  commission?  O 
that  the  whole  world  were  involved  in  such 
a  massacre  !  But  my  good  friend,  if,  as 
you  say,  "  the  example  of  the  apostles  is  to 
be  regarded  as  law,  in  proportion  as  the 
spirit  of  it  is  copied,  and  the  principle  from 
which  it  proceeds  is  acted  upon ;"  then, 
their  example  in  requiring  that  all  believ- 
ers should  oe  baptized  previous  to  external 
church-fellowship,  must  be  law ;  for,  by 
what  spirit,  and  what  principle  could  they 
have  been  actuated,  but  a  spirit  and  princi- 
ple of  profound  regard  for  their  Lord's  in- 
junctions? 

M.  But  "  there  are  a  thousand  actions 
recorded  of  the  apostles,  in  the  government 
of  the  church,  which  it  would  be  the  heigiit 
of  folly  and  presumption  to  imitate." — Rea- 
smhs,  8.     H.  286. 

S.  If  there  were  ten  thousand,  what  then  ? 
Unless,  indeed,  their  strict  adherence  to  the 
order  of  their  Lord's  commission  were  one 
of  such  actions  :  which  it  would  be  "  the 
height  oi"  presumption"  to  affirm. 

31.  "  The  apostles,  it  is  acknowledged, 
admitted  none  to  the  Lord's  supper,  but 
such  as  were  jweviously  baptized  :  but  un- 
der what  circumstances  did  they  maintain 
this  course  ?  It  was  at  a  lime,  when  a  mis- 
take respecting  the  will  of  the  Supreme 
Legislator  on  the  subject  of  baptism  was 
impossible:  it  was  while  a  diversity  of 
opinion  relating  to  it  could  not  possibly 
subsist,  because  inspired  men  were  at  hand, 
ready  to  remove  every  doubt,  and  satisfy 
the  mind  of  every  honest  inquirer." — Rea- 
sons, 8.     H.  286. 

S.  Certainly,  we  have  no  intimation  of  a 
diversity  of  opinion  on  the  subject  of  bap- 
tism, during  the  ministry  of  the  apostles. 
But  to  say  that  a  mistake  on  this  subject 
was  impossible,  is  to  assert  more  than  can 
be  proved.  It  was  not  impossible,  for  the 
Corinthians  awfully  to  pervert  the  Lord's 
supper,  nor  to  entertain  the  most  erroneous 
notions  concerning  the  resurrection.  It  was 
not  impossible  for  the  church  at  Rome,  and 
the  churches  of  Galatia,  to  depart  from  the 
simplicity  of  the  doctrine  o{'  justification  by 
faith.     Why,  then,  should  it  be  thought  a 


thing  "  impossible,"  that  a  mistake  should 
subsist  on  the  subject  of  baptism  ? 

M.  '•  The  instructions  of  the  apostles 
were  too  plain  to  be  mistaken,  and  their 
authority  too  sacred  to  be  contemned  by  a 
professor  of  Christianity,  without  being 
guilty  of  daring  impiety.  In  such  a  state 
of  things,  it  may  be  asked,  how  could  they 
have  acted  differently  from  what  they  did." 
—Reasons,  9.     H.  286. 

S.  And  yet,  on  some  subjects,  either  their 
instructions  were  not  sufticiendy  plain,  or 
their  authority  was  not  sufficiently  sacred, 
or  (which  appears  to  me,  a  much  more  ra- 
tional conjecture,)  these  inspired  men  were 
not  always  "at  hand"  to  prevent  very  im- 
portant errors  on  some  ot  the  doctrines  of 
Christianity.  On  some  points,  there  evi- 
dently existed,  from  some  cause  or  other, 
the  most  erroneous  conceptions.  But,  if, 
my  friend,  as  you  affirm,  their  instructions 
on  baptism  were  too  plain  to  be  mistaken, 
what  has  rendered  them  less  plain  now  ? 
Why  should  not  the  written  law  be  as  ex- 
plicit and  as  binding,  as  the  law  verbally 
delivered  ?  If  the  aj)Ostles  were  inspired, 
when  they  first  opened  their  commission, 
and  acted  upon  it,  were  they  less  inspired, 
when  for  our  guidance,  they  committed  it 
to  writinfT  ?  Had  the  first  churches  the 
law  ?  So  have  we.  Had  they  the  exam- 
ple of  the  apostles  ?  It  is  recorded,  by  in- 
spired penmen,  for  our  instruction.  Were 
distant  churches  favored  with  apostolic 
epistles  ?  These  epistles,  by  a  special 
providence,  have  been  preserved  and  per- 
}>etuated,  a  precious  boon,  for  the  guidance 
and  consolation  of  the  Christian  church,  in 
every  successive  age,  and  under  every 
changing  scene,  till  time  shall  be  no  longer. 
We  possess,  in  fine,  in  the  Gospels,  the 
Acts,  and  the  Epistles,  an  accumulation  of 
evidence,  which  no  Christian,  in  the  first 
age  of  the  church,  could  possibly  enjoy. 

M.  But  "the  most  rigid  Baptist  will 
probably  admit,  that,  however  clear  and 
irresistible  the  evidence  of  his  sentiments 
may  appear  to  himself,  there  are  those 
whom  it  fails  to  convince,  and  some  of  them 
at  least,  illustrious  examples  of  piety  ;  men, 
who  would  tremble  at  the  thought  of  delib- 
erately violating  the  least  of  the  commands 
of  Christ,  or  of  his  apostles." — Reasons, 
11.     //.  2S7. 

S.  But  why  are  they  not  convinced  ?  Is 
the  failure,  think  you,  in  the  evidence,  or 
in  themselves?  You  will  scarcely  admit, 
I  presume,  that  the  evidence  which  the 
Divine  Spirit  has  supplied,  is.  in  itself  in- 
sufficient. If  it  be,  unquestionably  our 
Pcpdobaptist  brethren  are  not  oidy  blame- 
less, but  worthy  of  commendation  ;  for  who 
can  require  faith  and  obedience,  without 
sufficient  evidence  of  the  nature  and  ()l)li- 
gation  of  the  supposed  duty  ?     But,  on  this 


248 


FULLER    ON     COMMUNION. 


hypothesis,  our  own  faith  is  invalidated  ; 
and,  with  ail  our  pretensions,  we  shall  stand 
convicted  of  the  supreme  folly  of  believing 
without  sutTicicnt  evidence  !  The  evidence 
either  is  sufficient,  or  it  is  not.  If  it  is  not, 
now  came  you,  my  I'riend,  to  be  convinced  ? 
If  it  is  sufficient,  how  is  it  our  brethren  are 
not  convinced  ?  Have  we  the  commission  ? 
So  have  they.  Have  we,  in  the  practice 
of  the  apostles,  an  inspired  explanation  of 
that  law?  So  have  they.  Have  we  the 
assistance  of  the  learned  ?  So  have  they. 
Finally,  have  we  a  capacity  for  judging? 
It  were  a  libel  to  breathe  any  other  re- 
sponse than — So  have  they.  In  short,  we 
do  not  monopolize  a  single  privilege;  we 
do  not  possess  a  single  advantage  peculiar 
to  ourselves.  Then  why  are  they  not  con- 
vinced ? 

M.  It  is  sufficient  for  me,  that  they  are 
not  convinced  j  and  surely  you  will  al- 
low that  their  error  is  "  involuntary  and 
conscit^ntious." 

)S.  My  friend,  I  can  readily  concede,  that 
our  Pajdobaptist  brethren  are  sincere  and 
conscientious :  but  I  am  not  prepared  to 
allow  that  their  error  is  in  every  sense  in- 
voluntary. That  may  be  conscientious, 
which  is  not  involuntary.  Multitudes  who 
believe  what  they  profess,  and  who  are, 
therefore,  conscientious,  might  believe  oth- 
erwise, and  probably  would,  if,  in  the  in- 
vestigation of  divine  truth,  they  would  be 
satisfied  with  the  evidence  supplied  by  the 
Divine  Spirit.  But  if  they  will  desert  the 
only  infallible  oracle,  and  inquire  of  those 
whose  highest  pretensions  are  ambiguous, 
uncertain  and  uninspired,  their  sincere  con- 
viction, under  such  a  wilful  choice,  of  infe- 
rior testimony,  cannot  by  the  greatest 
stretch  of  charity,  be  denominated  involun- 
tary. Some,  probably,  of  all  religious 
communities,  believe  without  examination, 
relying  on  the  testimony  of  their  minister, 
and  of  their  intimate  friends :  others  deem 
it  indispensable  to  profess  the  sentiments 
of  their  immediate  ancestors:  the  belief 
of  a  third  class  is  regulated  by  feeling : 
while  a  fourth  indolently  assumes  that  the 
religion  of  the  majority  is  infallibly  true. 
These  and  a  multitude  of  inferior  conside- 
rations, it  is  to  be  feared,  induce  a  large 
proportion  of  the  professing  community — I 
do  not  say  to  avow  their  conviction  of  what 
they  do  not  believe  to  be  the  truth  ;  but,  un- 
questionably, to  believe,  without  jtersonal 
examination  of  the  only  certain  evidence.* 


A  shrewd  rciidi:'!"  iiuy  piisslLily  wish  lo  iui|iiirf;, 
whethPrthe  writt-r  intends  lo  iiitiinate  th;U  INi'doliamisls 
are  iiioro  accustomed  than  Haptists,  to  hcli.'vc  wiiljout 
personal  examination  1  In  reply,  witliciut  inlriiihiiir  any 
unkind  reflection  on  his  brethreii,  he  would  ai)pi'al  Tu  the 
common  sense  of  ids  reader,  and  asic,  wliellier  it  is  not 
the  natural  tendency  of  Pajdobaptisni  to  produce  such  a 
result  1  VVlio  are  niost  likely  to  "  search  tliet^cripiures" 
on  baptism :  those  who  are  tauirbt,  from  thcLr  earliest 
youth,  that  they  have  been  baptized  1  or  those  who  have 


Now  the  professions  of  such  persons  may 
be  sincere  ;  they  actually  believe  what  they 
profess  to  believe  ;  but  their  errors  are  not 
involuntary,  inasmuch  as  they  choose  to 
believe  without  a  personal  examination  of 
the  only  certain  evidence.  They  might, 
and  probably  would  believe  otherwise,  if, 
in  imitation  of  the  Bereans,  instead  of  re- 
lying on  any  inferior  testimony,  they  were 
to  "  search  the  scriptures"  for  themselves, 
and  receive  the  inspired  testimony  •'  with 
all  readiness  of  mind."*  It  is  not  enough, 
my  friend,  that  we  act  conscientiously,  un- 
less our  consciences  are  enlightened  by  the 
word  of  God.  Conscience  itself  may  err. 
And  a  conscientious  error  cannot,  by  the 
utmost  ingenuity,  be  converted  into  scrip- 
ture truth;  nor  is  a  practice  founded  on 
that  error,  scriptural  obedience.  The  truth 
is,  that  many  of  the  most  eminent  Psedo- 
baptists  have  candidly  acknowledged,  that 
the  New  Testament  does  not,  by  a  single 
precept,  or  a  single  example,  sanction  the 
ceremony  of  infant  baptism.  [See  BootKs 
Peed.  Ex.']  This  is  true  of  Baxter,  and 
Owen,  and  Leighton,  and  many  besides, 
among  the  "  myriads"  of  Peedobaptists, 
whom  Mr.  Hall  is  pleased  to  represent  as 
sacrificed  on  the  altar  of  our  bigotry  and 
intolerance.  But  surely  it  is  not  enough 
that  they  are  conscientiously  of  opinion, 
for  some  reason  or  other,  that  Psedobaptism 
is  lawful,  while,  at  the  same  time,  they 
avow  their  conviction  that  it  is  not  sanction- 
ed by  divine  precept,  or  by  apostolic  exam- 
ple. On  whatever  evidence  they  have 
formed  their  conclusion,  they  are,  on  their 
own  confession,  without  the  sanction  of  the 
best,  the  only  certain  testimony ;  the  ap- 
pointment of  the  Christian  Legislator,  and 
the  practice  of  the  apostles.  On  this  sub- 
received  no  such  impression,  but  who  know  they  have 
not  been  baptized  1  Indeed,  those  persons  must  liave 
had  little  intercoin-se  with  candid  I'ajdobaptists,  who  are 
not  familiar  with  such  an  avowal  as  this:  "If  I  had  not 
been  baptized  in  my  infancy,  1  should  feel  it  my  duty  to 
examine  :  but  as  I  have,  and  as  I  am  now,  I  trust,  a  be- 
liever, and  as  the  mode  cannot  be  of  consequence,  I  do 
not  think  it  worth  while.at  my  time  of  life,  to  harass  and 
perplex  my  mind  about  it." 

■  It  is  a  little  sinsular,  that  the  liberal  minded  Robert 
Robinson,  who  advocated  the  cause  of  mixed  commu- 
nion on  principles  "  more  lax  and  latitudiiiarian"  than 
Mr.  Hall  could  approve  ;  and  who  not  only  affirmed  that 
Picdobaptism  was  an  involuntary  mistake,  but  whose  fa- 
vorite position  was,  the  innocence  of  error,  in  relation 
to  divine  truth  ;  should  also  have  maintained,  (in  his 
Gnicnil  Doclrine  of  Toleration,  ^-c.  42,  43.)  that  tlie 
"New  Testament  is  utterly  'jnacquainted  Willi  infant 
sprinkling;"  that  the  "dipping  of  adults,  on  their  own 
personal  profession  of  faith  and  repentance  is  p!ain," 
and  that  "  the  New  Testament  is  a  book  so  plain,  that 
antj  111.1111  of  commnn  seiise  might  understand  it,  if  he 
irouM."  In  the  pulpit,  he  rejjeatedlv  inculcated  this 
pmposiliiin  ;  and  in  I  he  first  volume  of  Villase  Sermons 
(T/i'  C/irixtfiiii  Ihlii^ion  nasi/  to  be  underslood,)  he  am- 
plilii'S  and  illiisnales  it  with  his  characterisiic  ingenuity  ; 
prt  laciuc  his  obsci-vatioiis  with  this  remarkable  sentence. 
"  When  I  say  all  may  understand  it,  I  mean, ;/  their  onm 
(hprnvity  does  not  prevent  it."  Tlie  consistency  of  this 
sentiment  with  the  involuntariness  an<\  innoceine  of  er- 
ror, is  not  exactly  like  the  Cliristian  religion,  "  easy  to  be 
underslood." 


FULLER     ON     COMMUNION 


249 


jectj  Mr.  Baxter  himself  presents  us  with 
a  noble  remonstrance,  the  principle  of 
which  will  apply  equally  to  baptism  and 
church-fellowship.  ■'  What  man,  (says  he,) 
dare  go  in  a  way  which  hath  neither  pre- 
cept or  example  to  warrant  it,  from  a  way 
that  hath  a  full  current  of  both  ?  Who 
knows  what  will  please  God  but  himself? 
And  hath  he  not  told  us  what  he  expecteth 
from  us  ?  Can  that  be  obedience  which 
hath  no  command  for  it  ?  Is  not  this  to 
accuse  God's  ordinance  of  insufficiency  ? 
O  the  pride  of  man's  heart !  that  instead 
of  being  a  law-obeyer,  will  be  a  law-maker ! 
that,  instead  of  being  true  worshippers, 
will  be  worship-makers !  For  my  part,  1 
will  not  fear  that  God  will  be  angry  with 
me  for  doing  no  more  than  he  hath  com- 
manded me,  and  for  sticking  close  to  the 
rule  of  his  word,  in  matters  of  worship." 
{^Plain  Scripture  Proof]  24,  333.]  Now, 
how,  with  these  views,  acknowledging  like- 
wise, that  "  there  is  neither  precept  nor  ex- 
ample in  scripture,  of  infant  baptism,"  this 
good  man  could  be  a  Peedobaptist,  is,  to 
me  utterly  inconceivable.  Doubtless,  he 
had  his  reasons,  to  himself  satisfactory : 
but  that  they  did  satisfy  his  conscience,  and 
that  they  should  have  satisfied  his  conscien- 
ces are  two  very  distinct  propositions. 

M.  But  surely  you  will  not  have  the  har- 
dihood to  impugn  his  Christianity  ! 

5.  Certainly  not ;  but  what  then  ?  Are 
we  to  violate  the  scriptural  constitution  of 
our  churches,  in  deference  to  the  erring 
consciences  of  persons,  who  substitute  a 
ceremony  confessedly  unsanctioned  by 
scripture  precept  or  example,  for  a  Chris- 
tian ordinance  which  they  acknowledge  is 
so  sanctioned,  simply  because  they  are 
Christians  ?  Would  not  this  indicate  a 
greater  regard  for  Christians,  than  for 
Christ  ?  Mr.  Baxter's  sentiments  on  bap- 
tism, were,  on  his  own  showing,  precisely 
of  this  description. 

M.  But  if  a  person,  proposing  himself 
"  as  a  candidate  for  admission  to  a  Baptist 
church,"  were  to  confess  that  he  was  ''not 
convinced  of  the  divine  authority  of  the 
rite  Avhich  was  administered  to  him  in  his 
infancy :  and  that,  on  mature  deliberation 
and  inquiry,  he  considered  it  as  a  human 
invention  ;  and  yet  refused  to  confess  Christ 
before  men,  by  a  prompt  compliance  with 
what  he  is  satisfied  is  a  part  of  his  reveal- 
ed will ;  alleging  that  it  is  not  essential  to 
salvation,  that  it  is  a  mere  external  rite, 
and  that  some  of  the  holiest  of  men  have 
died  in  the  neglect  of  it."  Mr.  Hall  himself 
has  "no  hesitation  in  affirming,  that  such 
an  individual  is  disqualified  for  Christian 
communion." — Reasons,  12.  13.  //.  288, — 
But  why  do  you  smile  ? 

S.  Because,  my  friend,  notwithstanding 
the  tendency  of  your  system,  you  instinct- 

VoL.  1.— Ff. 


ively  cling  to  the  once  descriptive  epithet, 
'•  a  Baptist  church  :"  whereas  you  must  be 
well  aware,  that  if  your  sentiments  were 
universally  prevalent,  there  would  not  be  a 
single  Baptist  church  in  all  Christendom! 
But  why  (provided  his  Psedobaptist  mem- 
bers did  not  out-vote  him  !)  would  Mr.  Hall 
reject  such  a  person  ? 

M.  Because,  "  to  receive  him  under  such 
circumstances,  would  be  sanctioning  the 
want  of  principle,  and  pouring  contempt 
on  the  Christian  precepts." — Reasons,  13. 
//.  286. 

S.  Perhaps  there  are  scarcely  any  Pas- 
dobaptists  who  would  confess  quite  so  much 
as  your  supposed  candidate  ;  nor,  among 
our  cotemporaries,  have  any  been  found 
who  acknowledge  as  much  a.?  their  prede- 
cessors. But  if  modern  Pfedobaptists  have 
found  scripture  precept  or  example  for  their 
practice,  it  follows  that  their  predecessors 
conceded  loo  much  :  if  they  have  not,  they 
concede  too  little.  If  they  have,  oi"  course 
they  can  produce  them  :  otherwise,  v/heth- 
er  they  make  the  acknowledgment  or  not, 
they  are  in  the  same  predicament  as  their 
forefathers :  and  their  reception  into  our 
churches,  under  these  circumstances,  would 
be,  in  my  opinion,  on  our  part,  equally 
pouring  contempt  on  the  Christian  pre- 
cepts. 

M.  But  "  the  evidence  by  which  our 
views  are  supported,  though  sufficient  for 
every  practical  purpose,  is  decidedly  infe- 
rior to  that  which  accompanied  their  first 
promulgation :  the  utmost  that  we  can  pre- 
tend, is  a  very  high  probability." — Reasons, 
13.     H.  288. 

S.  I  am  pleased,  my  friend,  to  hear  you 
say  that  the  evidence  is  '•  sufficient  lor  every 
practical  purpose  ;"  because  that  is  an  ac- 
knowledgment that,  in  your  opinion,  Ptedo- 
baptism  is  not  attributable  to  the  want  of 
sufficient  evidence.  But  I  am  lost  in  aston- 
ishment and  shame,  that  a  Baptist  should 
talk  about  the  "  decided  inferiority"  of  the 
evidence  in  favor  of  his  sentiments ;  and 
allege  that  supposed  inferiority  in  extenua- 
tion of  his  mistaken  brethren  !  On  this 
hypothesis,  the  present  '•  very  high  proba- 
bility," may  soon  become  moderately  high; 
that  again  may  dwindle  to  a  very  humble 
probability  ;  and  a  i'ew  more  gentle  touches 
by  the  destroying  wand  of  time,  may  re- 
duce even  that  to  a  certain  indistinct  some- 
thing— just  a  possibility;  so  dim  and  ob- 
scure, and  equivocal,  that  the  rejection  of 
such  evidence,  rather  than  its  admission, 
may  be  the  suggestion  of  reason !  And  if 
the  successive  transitions  proceed  as  rap- 
idly as"  the  descent  from  a  superior  eleva- 
tion occupied  by  our  eloquent  Iriend  in 
1818,  when  [Reply,  Pref  xxiii.  //.  153,] 
he  thought  tiie  evidence  was  >'  overwhelm- 
ing" to  his  present  humiliating  position,  the 


250 


FULLER     ON    COMMUNION. 


existing  race  of  Baptists  can  scarcely  hope 
to  escape  the  mortification  of  contemplating 
the  (lying  embers,  and  of  witnessing  with 
emotions  more  easily  conceived  than  de- 
scribed, the  extinction  of  the  last  "  illus- 
trious spark"  of  that  evidence,  which  had 
been  a  faithful  light  to  their  pious  ances- 
tors for  eighteen  centuries  !  Nor  shall  we 
alone  be  atiected.  For,  inferior  or  not, 
"  overwhelming"  or  fast  ebbing  to  a  Lethe- 
an gulf,  it  may  be  well  to  consider,  that  it 
is  the  only  certain  evidence  on  the  subject 
of  baptism  with  which  the  church  ever  was, 
or  ever  will  be  favored.  Consequently,  if 
this  be  subject  to  decay  and  dissolution,  we 
have  nothing  to  do,  but,  one  and  all,  Bap- 
tists, and  Piedobaptists,  to  convene  a  sol- 
emn assembly,  elect  some  good  friend  Bar- 
clay as  our  president,  and,  in  profound 
stillness,  muse  on  that  which  was,  but 
which,  alas,  for  want  of  better  evidence, 
hath  vanished  away  !  Nor  is  this  all.  For 
when  the  evidence  of  scripture  on  this  sub- 
ject is  neutralized  and  dried  up,  what  be- 
comes of  those  evidences  of  the  whole  of 
Christianity  derived  from  the  inspired  re- 
cords ?  But,  at  present  you  admit  that  the 
evidence  is  "  sufficient  for  every  practical 
purpose."  And  so  certain  do  I  feel  that 
our  sentiments  on  baptism  are  scriptural, 
and  that  Pa^dobaptism  is  not,  that  I  chal- 
lenge the  whole  world  to  produce  a  single 
scriptural  proof  that  it  is  of  Divine  appoint- 
ment, whether  of  precept,  example,  or  cer- 
tain inference.  The  evidence  for  baptiz- 
ing professing  believers  only,  appears  to 
me,  as  a  few  years  ago  it  appeared  to  Mr. 
Hall,  "overwhelming;"  almost  as  clearly 
revealed  as  the  way  of  salvation. 

M.  But  that  may  be  clear  to  you,  which 
is  not  clear  to  them,  and  vice  versa  ;  and 
"  the  apostles  refused  the  communion  of 
such,  and  such  only,  as  w^ere  insincere. 
'  who  held  the  truth  in  unrighteousness,' 
avowing  their  conviction  of  one  system, 
and  acting  upon  another :  and  wherever 
similar  indications  display  themselves,  we 
do  precisely  the  same." — Reasoiis,  13,  14. 
H.  288. 

.S'.  Indeed  !  Far  be  it  from  me  to  say, 
that  the  pious  Richard  Baxter,  "  held  the 
truth  in  unrighteousness."  in  the  worst  ac- 
ceptation of  the  phrase;  but  that  he 
"  avowed  his  conviction  of  one  system  and 
acted  upon  another,"  is  as  clear  as  the  sun 
in  the  firmament.  And,  consequently,  you 
could  not,  without  violating  your  own  pre- 
tensions, have  received  him  to  your  com 
TDunion  ;  nor  any  of  those  otherwise  excel 
lent  men,  who,  on  the  same  question,  dis 
played,  on  their  own  showing,  this  glaring 
inconsistency;*   and    yet    where,    on    the 


•  It  will  ho.  obvious  to  the  attentive  reader,  that,  on  his 
own  principle,  of  rejecting  those  wlio  "  avow  llirir  con- 
viction of  one  uystem,  and  act  upon  another,"  Mr.  Hall 


whole,  you  will  find  better  men,  either  in 
your  own  or  in  any  other  denomination,  I 
am  at  a  loss  to  conceive. 

M.  But  the  Pa;dobaptists  of  the  present 
day  are  "  restrained  from  following  our  ex- 
ample by  the  deference  to  the  will  of  God." 
— Reasons,  Yl.    II.  50. 

,S.  Or,  rather,  by  deference  to  what  they 
presume  is  the  will  of  God  ;  for  surely  you 
do  not  mean  to  affirm  that  the  ceremony 
they  call  infant  bapti.sm  is  the  will  of  God  ! 
But  they  could  not  even  suppose  it  is  the  will 
of  God,  but  upon  the  assumption  that  thul 
is  his  will  which  he  has  not  revealed  ;  and 
that  they  are  at  liberty  to  celebrate  as  a 
Christian  ordinance,  a  ceremony  fo"  which 
the  ablest  among  them  cannot  produce  a 
single  precept  or  example,  or  even  a  cer- 
tain inference,  from  the  Christian  scrip- 
tures. 

M.  Still  you  admit  that  they  are  Chris- 
tians ;  and  "  the  apostles  never  give  the 
sUghtest  intimation  of  the  possibility  of 
possessing  the  inward  and  spiritual  grace, 
without  being  entitled  to  the  outward  sign. 
The  assertion  of  such  an  opinion,  and  the 
practice  founded  upon  it,  is  a  departure 
from  the  precedent  and  example  of  the 
earliest  age,  which  it  would  be  difficult  to 
parallel."— ^ea5o?w,  16.     H.  290. 

<S'.  And  what  then  ?  We  are  not  charge- 
able with  "the  assertion  of  such  an  opin- 
ion," nor  is  our  "  practice  founded  upon  it." 
On  the  contrary,  we  assert,  not  only  that 
the  possession  of  the  thing  signified  entitles 
its  possessor  to  the  sign  ;  but  also,  that,  be- 
ing so  qualified,  he  is  under  an  obligation 
to  receive  it.  He  who  is  sanctified,  and 
redeemed,  is  not  only  entitled  to  the  sym- 
bols of  sanctification  and  redemption,  but 
is  under  a  sacred  obligation  to  be  baptized, 
and  to  celebrate  the  Lord's  supper :  but 
then,  it  is  equally  imperative  that  he  should 
receive  both  these  ordinances,  and  each  in 
the  order  in  which  Christ  appointed  they 
should  be  received. 

M.  But  "  the  discipline  of  the  church,  as 


must  have  refused  to  admit  these  good  men  to  commu- 
nion: and,  consequently,  that  on  himself  will  rfboiitnl 
all  the  odium  and  criminality,  with  which,  for  the  theo- 
retical rejection  of  the  very  same  men,  he  unsparingly 
loads  his  Strict  Communion  brethren. — [7Wms,  133, 135. 
Reply,  124,  265.]  ^The  writer  freely  concedes  that  he  has 
pursued  this  inquiry,  into  the  inconsistency  of  these  em- 
iiieiil  Ptedohaplists,  much  farther  than  the  general  argu. 
meiit  required  ;  and  it  was  only  in  deference  of  tlie  plea 
of  liis  mixed  communion  brethren,  that  he  noticed  it  at 
all.  Hut  the  truth  is,  that,  were  every  P»dobaptist  in 
the  world  as  sincere  and  conscientious  in  maintaining 
his  error,  as  the  most  sincere  and  conscientious  Baptist, 
that  could  be  selected  is,  in  maintaining  the  truth,  and 
were  the  error  as  involuntary  as  it  is  represented,  this 
would  not  intheslightestdegreeaffectoursystem;  since 
the  principle  on  which  we  act,  is— not  that  our  Pffido- 
baplist  brethren  are  culpable  in  their  faith  (that  depends 
oncirciunstanres,)  but  that,  while  thfy  are  in  our  e.stitna- 
tion  unbajitizcd,  our  union  vvith  them  in  church-fellow- 
ship, would  be  on  our  part,  a  manifest  deviation  from  the 
iiiiiid  of  Christ,  as  expressed  in  his  memorable  coiiuuis- 
sion  to  ths  eleven  apostles, 


FULLER    ON    COMMUNION. 


251 


prescribed  by  Christ  and  his  apostles,  is 
founded  on  principles  applicable  to  every 
age,  and  to  every  combination  of  events  to 
which  it  is  liable,  in  a  world  replete  with 
change,  where  new  forms  of  error,  new 
modes  of  aberration  from  the  paths  of  rec- 
titude and  truth,  are  destined  to  follow  in 
rapid  and  unceasing  succession.  Among 
these,  we  are  compelled  to  enumerate  the 
prevailing  notions  of  the  Christian  world 
on  the  subject  of  baptism ;  an  error  which 
it  is  obvious,  could  have  no  subsistence 
during  the  age  of  the  apostles.  Here  then, 
arises  a  new  case,  and  it  becomes  a  matter 
of  serious  inquiry,  how  it  is  to  be  treated. 
It  plainly  cannot  be  decided  by  reference 
to  apostolic  precedent,  because  nothing  of 
this  kind  then  existed,  or  could  exist." — 
Reasom,  18.     H.  200. 

<S.  My  friend,  when  you  can  show  that 
Christians  did  not  fall  into  any  error  in  the 
apostolic  age,  then  you  may  with  some 
plausibility  assert  that  this  error  could  not 
exist.  But  while  we  know  that  they  fell 
into  gross  doctrinal  error,  and  awfully  per- 
verted the  Lord's  supper,  this  favorite  po- 
sition of  yours  will  not  be  received  as  an 
"obvious"  truth.  That  they  did  not  fall 
into  this  error,  as  for  as  our  information 
extends,  furnishes  an  additional  testimony 
to  the  clearness  of  the  law  ;  for  it  would  be 
ul)surd  to  suppose  the  apostles  were  always 
present,  to  solve  every  rising  difficulty  in 
the  minds  of  the  first  Christians.  But  the 
law  is  the  same  now  as  ever,  and  the  au- 
thority of  the  New  Testament  is  surely 
tantamount  to  that  of  the  apostles  and 
evangelists ;  it  being,  in  fact,  identically 
their  own  testimony.  We  are  obliged  to 
you,  my  friend,  for  conceding  that  "  the 
discipline  of  the  church  is  prescribed  by 
Christ  and  his  apostles ;"  because,  being 
once  satisfied  of  that,  we  shall  take  the  liberty 
of  adhering  to  it,  in  reference  to  a  positive 
and  perpetual  law,  regardless  of  any  "  new 
form  of  error,"  or  any  "new  mode  of  ab- 
erration from  the  paths  of  rectitude  and 
truth."  The  question  on  which  we  are  at 
issue  is  plainly  this:  Whether  the  con- 
stitution and  discipline  of  our  churches 
shall  be  conformed  to  the  commission  of 
Christ;  or  whether  a  strict  adherence  to 
that  law  of  the  Christian  church  shall  oc- 
casionally be  waived  in  deference  to  the 
erroneous  notions  of  Christians?  Your 
opinion  has  been  distinctly  avowed.  Our 
opinion  is,  that  the  Christian  commission  is 
inmiutable  in  its  order  no  less  than  in  its 
requirements,  and  of  peremptory  obligation 
as  long  as  the  promise  attached  to  it  re- 
mains in  force,  "  always  to  the  end  of  the 
world  ;"  and,  consequently,  that  we  are  not 
at  liberty  (o  deviate  from  it,  in  compliment 
to  "  new  forms  of  error,"  or  "  new  modes 
of  aberration  from  the  paths  of  rectitude! 


and  truth."  You  say,  the  present  case 
cannot  be  decided  by  a  reference  to  apos- 
tohc  precedent ;  but  this  is  neither  more 
nor  less  than  saying,  that  though  the  apos- 
tles, in  the  admission  of  church-members, 
were  under  an  obligation  to  adhere  uni- 
formly to  the  matter  and  order  of  their 
Lord's  commission,  modern  Baptists,  in  the 
admission  of  members  to  their  churches, 
are  at  liberty  to  deviate  from  either  or  both ! 
It  is  freely  admitted,  that  some  particular 
actions  of  the  apostles  originated  in  the 
particular  circumstances  under  which  they 
were  called  to  act,  and  were  not  attributa- 
ble to  any  express  injunction  of  the  Chris- 
tian Legislator;  and  these  precedents,  of 
course,  are  imperative  on  us,  only  in  pro- 
portion as  we  are  similarly  situated.  But 
their  uniform  practice  of  baptizing  only  be- 
lievers, and  of  receiving  to  church-fellowship 
baptized  believers  only,  may  not  be  con- 
founded with  such  precedents,  being  clear- 
ly referable  to  the  Christian  commission. 
Their  conduct,  in  relation  to  the  Christian 
ordinances,  was  doubtless  congenial  with 
existing  circumstances ;  but  to  say  that  it 
originated  in  those  circumstances,  is  to  as- 
cribe it  to  an  inferior  and  variable  cause, 
during  the  co-existence  of  a  cause  infinitely 
superior  and  immutable ;  a  mode  of  reason- 
ing, unphilosophical  in  itself,  and  alike  dis- 
honorable to  Christ  and  his  apostles.  The 
will  of  the  Christian  Legislator  is  surely  a 
weightier  consideration  than  circumstan- 
ces; and  with  the  apostles,  was,  doubtless 
niore  influential.  But  His  injunctions  are  as 
binding  on  modern  Baptist  ministers,  little 
or  great,  as  they  were  on  the  apostles ;  and, 
whatever  may  be  said  of  their  local  and 
circumstantial  actions,  their  unbending,  un- 
deviating  obedience  to  their  Lord's  commis- 
sion is  a  precedent,  an  example  which  it  is 
incumbent  on  every  Christian  church,  in 
every  age,  and  under  every  combination  of 
circumstances,  punctiliously  to  imitate ;  re- 
gardless of  any  of  those  "  new  forms  of 
error,  and  new  modes  of  aberration  from 
the  paths  of  rectitude  and  truth,"  which 
you  tell  us  are  "destined  to  follow  in  rapid 
and  unceasing  succession." 

M.  But,  "  if  action  be  founded  on  con- 
viction, as  it  undoubtedly  is,  in  all  well  reg- 
ulated minds,  we  are  as  much  obliged  to 
mould  our  sentiments  into  an  agreement 
with  those  of  the  apostles,  as  our  conduct ; 
inspired  precedents  of  thought  are  as  au- 
thorative  as  those  of  action." — Reasons,  19. 
//.  291.  You  smile  at  this,  my  IHend  ;  but 
I  assure  you  I  am  serious. 

fS.  But,  my  dear  friend,  where  are  these 
said  "precedents  of  thought"  to  be  found? 
Not  being  recorded  for  our  instruction,  we 
are  obliged  to  infer  what  they  were  from 
inspired  precedents  of  action.  But  the  uni- 
form actions  of  the  apostles  lead  us  to  infer 


252 


'FULLER    ON     COMMUNION 


that  they  thought  faith  ought  to  precede 
baptism,  and  that  haptistn  ought  to  precede 
church-fellowship. 

M.  "  But  if  we  should  treat  all  Psedo- 
baptists  exactly  as  the  apostles  would  have 
treated  unbaptized  persons  in  their  day, 
must  we  not,,  for  the  same  reason,  think 
the  same  of  them  ?" — Reasons,  19.     H.  291. 

S.  Undoubtedly,  my  friend,  we  should 
think  of  modern  Pffidobaptists  as  the  apos- 
tles would  have  thought  of  exactly  such 
unbaptized  persons  in  their  day,  who,  not- 
withstanding their  erroneous  sentiments  on 
the  subject  of  baptism,  exhibited  as  clear 
and  satisfactory  proofs  of  Christianity  as 
our  cotempararies.  It  is  reasonable  to  con- 
clude, that  if  just  such  persons  had  existed 
in  their  time,  they  would  have  thought  they 
were  unbaptized  Christians,  and  have  treat- 
ed them  as  such';  that  while  they  must  un- 
questionably have  recognized  their  Chris- 
tianity, they  would  not,  in  a  single  iota, 
have  deviated  from  the  law  of  Christ  in 
deference  to  their  erroneous  notions.  The 
supposition  of  there  having  been  such,  or 
any  other  Pfedobaptists,  is  merely  hypo- 
thetical, introduced  in  deference  to  your 
novel  notion  of  inspired  precedents  of 
thought.  As  there  are  no  thoughts  of  this 
description  recorded,  we  cannot  speak  with 
certainty :  but  it  commends  itself  to  our 
simple,  uninspired  judgments,  that  it  is  im- 
perative on  us  both  to  think  of  people,  and 
to  act  towards  them,  agreeably  to  what 
they  are,  or  appear  to  be.  Consequently, 
it  is  incumbent  on  us  to  think  our  Pfedo- 
baptist  brethren  are  Christians,  and  to  treat 
them  as  such  ;  and  to  think  they  are  unbap- 
tized, and  to  treat  them  as  such  ;  regulating 
our  thoughts  and  our  actions,  in  both  instan- 
ces, by  the  laws  of  Christ ;  one  of  wliich  is, 
that  we  are  to  judge  of  men  by  their  fruits ;  the 
other,  that  believers  are  to  be  baptized  before 
they  are  instructed  to  observe  "  all  thintrs" 
which  Christ  has  commanded.  Agreeably 
to  the  first  of  these  laws,  we  judge  that  our 
Paedobaptist  friends  are  Christians,  and 
whould  rejoice  to  receive  them  to  church- 
feliowship:  hut,  agreeably  to  the  second, 
we  require  that  they  should  be  received  in 
the  way,  and  the  only  way  of  Christ's  ap- 
pointing. Seriously,  my  friend,  I  am  of 
opinion,  that  neither  our  thoughts,  nor  our 
actions,  towards  sincere  and  conscientious 
Pa;dobaptists,  vary  from  what  would  have 
been  the  thoughts  and  the  actions  of  the 
apostles,  if  precisely  such  unbaptized  per- 
sons had  appeared  in  their  day. 

M.  But  "the  dill'erence  is  immense,  be- 
tween a  conscientious  mistake  of  the  mind 
of  Clirist,  on  a  particular  subject,  and  a 
deliberate  contempt  or  neglect  of  it.  Who 
can  doubt  that  the  apostles  would  be  the 
first  to  feel  tiiis  distinction ;  and,  as  they 
.would  undoubtedly,  in  common  with  all 
conscientious  persons,  regulate  their  con- 


duct by  their  sentiments,  that,  could  they 
be  personally  consulted,  they  would  recom- 
mend a  correspondent  difference  of  treat- 
ment?"—i?ea5o?is,  20.     /f.  291. 

S.  Undoubtedly,  "they  would  recom- 
mend a  correspondent  difference  of  treat- 
ment ;"  but  that  they  would  recommend 
such  a  difference  as  that  for  which  you  con- 
tend, is  not  quite  so  clear.  A  deviation 
from  the  law  of  Christ,  in  deference  to  the 
mistakes  of  Christians,  however  conscien- 
tious, would  indicate  a  greater  regard  lor 
tiie  erring  servants,  than  for  the  infinitely 
wise,  and  a  supreme  Lord.  In  all  proba- 
bility, could  the  apostles  be  personally  con- 
sulted, they  would  recommend  just  such  a 
difference  as  that  which  we  observe.  While 
they  must  have  considered  a  "  deliberate 
contempt  or  neglect"  of  the  mind  of  Christ 
as  invalidating  the  Christian  pretensions 
of  the  party,  and  have  acted  accordingly ; 
they  would  have  allowed,  we  presume,  that 
a  sincere  error,  though  not  entirely  invol- 
untary, was  compatible  with  Christianity ; 
and  if  they  could  not  have  produced  a  con- 
viction of  the  truth,  doubtless  they  would 
have  treated  the  party  as  an  erring  Chris- 
tian, and  have  recommended,  as  in  the  case 
of  a  member  of  the  church  at  Thessaloni- 
ca,  who  walked  not  according  to  their  com- 
mandment, that  while  the  church  should 
"  withdraw  themselves"  from  such  a  per- 
son, they  should  "yet  not  count  him  as  an 
enemy,  but  admonish  him  as  a  brother." 
It  is  not  pretended,  that  the  cases  are  pre- 
cisely similar;  the  one  being  a  moral,  the 
other  a  ritual  dereliction ;  the  suspension 
of  the  former  from  church-fellowship  hav- 
ing been  designed  as  an  expression  of  dis- 
approbation, and  the  non-recognition  of 
Christians  as  church-members  without  bap- 
tism being  intended  solely  as  an  act  of  obe- 
dience on  our  part  to  the  order  of  our  Lord's 
commission.  But  they  are  sufficiently  sim- 
ilar, to  exhibit  all  that  is  desired,  viz:  an 
example  of  treating  a  Christian  as  a  broth- 
er, without  the  joint  participation  of  those 
exercises  which  are  peculiar  to  church-fel- 
lowship. This  is  the  course  we  pursue. 
And  to  say  that  the  apostles  would,  in  any 
case,  recommend  a  deviation  from  the  law 
of  Christ,  is  a  libel  on  their  Christian  fidel- 
ity. Assuredly,  nothing  so  derogatory  to 
to  their  character  can  be  found  in  the  in- 
spired record  of  their  actions,  or  in  their 
equally  inspired  epistles.  What  they  ad- 
dressed to  the  churches,  they  had  previous- 
ly "  received  of  the  Lord,"  not  in  relation 
to  one  ordinance  only,  but  to  both  ;  and 
likewise  to  the  order  in  which  the  relative 
duties  of  faith  and  baptism  and  church- 
fellowsiiip  should  be  observed.  To  the  or- 
der of  their  Lord's  commission,  as  a  whole, 
they  invariably  required  implicit  submis- 
sion; nor  is  it  possible,  without  manifest 
injustice,  to  imagine  for  a  moment,   that 


FULLER     ON     COMMUNION. 


253 


their  uniform  adherence  to  this  course  of 
action,  originated,  not  in  a  profound  regard 
for  their  Lord's  expressed  will,  but  in  sub- 
mission to  "circumstances;"  or  to  insinu- 
ate that,  liad  these  "  circumstances"  varied, 
not  only  would  they  have  observed  a  cor- 
respondent difference,  but  that  that  differ- 
ence would  have  consisted  in  an  abandon- 
ment of  the  prescribed  order  of  their  Lord's 
commission.  No  !  we  hear  not  a  word 
about  the  law  being  binding  in  some  cases, 
and  not  in  others ;  not  a  syllable  about  ac- 
commodating it  to  "new  forms  of  error," 
or  of  waiving  it  in  compliment  to  "new 
modes  of  aberration  from  the  paths  of  rec- 
titude and  truth  ;"  not  a  breath  in  favor  of 
a  certain  fashionable  distinction  between 
essentials  and  non-essentials.  And,  besides 
their  own  rigid  adherence  to  one  straight 
line  of  simple  obedience,  their  epistles 
abound  in  exhortations  to  the  churches,  to 
"keep  the  ordinances  as  they  were  deliver- 
ed." And  as  these  exhortations  were  prin- 
cipally addressed  to  ministers  and  churches 
as  such,  they  must  be  equally  binding  on 
us,  not  merely  as  individuals,  but  in  our 
official  capacity,  as  Christian  ministers,  and 
Christian  churches.*  Nor  will  it  avail  to 
reply,  that  these  exhortations  have  not  a 


*  To  the  Romans,  the  apostle  Paul  writes:  "Now  I 
beseech  you,  brethi'eii,  mark  them  which  cause  divis- 
ions and  offences  contrary  to  the  doctrine  which  ye  have 
learned." 

To  the  Corinthians,  in  his  first  Epistle,  he  writes, 
"  Now,  I  beseech  you,  brethren,  by  the  name  of  our 
Lord  Jesus  Christ,  that  ye  all  speak  the  same  thing,  and 
there  be  no  divisions  among  you  ;  but  that  ye  be  perfect- 
ly joined  together  in  the  same  mind  and  in  the  same 
judgment."  "  I  beseech  you,  be  followers  of  me.  For 
tliis  cause  have  I  sent  Timotheus,  my  beloved  son,  and 
faithful  in  the  Lord,  who  shall  bring  you  into  remem- 
brance of  my  ways,  which  be  in  Christ,  as  I  teach  every 
where,  in  every  church."  "Be  ye  followers  of  me,  as 
I  also  am  of  Christ.  Now,  I  praise  you.  brethren,  that 
ye  remember  me  in  all  things,  and  keep  the  ordinances 
as  I  delivered  thern  to  you."  "If  any  man  think  him- 
self to  be  a  prophet,  or  spiritual,  let  him  acknowledge  that 
the  things  that  I  write  imto  you,  are  the  commandments 
of  the  Lord." 

To  the  Philippians,  he  writes  :  "  Brethren,  be  ye  follow- 
ers together  of  me ;  and  mark  them  which  walk  so,  as 
ye  have  us  for  an  example." 

To  the  Colossians,  he  writes:  "Though  I  be  absent  in 
the  flesh,  yet  1  am  with  you  in  the  spirit,  joying  and  be- 
holding your  order,  and  the  steadfastness  of  your  faith 
in  Christ.  As  ye  have  therefore  received  Christ  Jesus 
the  Lord,  so  walk  ye  in  him  ;  rooted  and  built  up  in  him, 
and  established  in  the  faith,  as  ye  have  been  taught, 
abounding  therein  with  thanlisgiving.  Beware  lest  any 
man  spoil  you,  through  philosophy  and  vain  deceit,  after 
the  tradition  of  men,  after  the  rudiments  of  the  world, 
and  not  after  Christ." 

To  the  Thessalonians,  he  writes  :  "  We  beseech  you, 
brethren,  and  exhort  you  by  the  Lord  Jesus,  that  as  ye 
have  received  of  us  how  ye  ought  to  walk  and  to  please 
God,  so  ye  would  abound  more  and  more.  For  ye  know 
what  commandments  we  gave  you,  by  the  Lord  Jesus." 
"Therefore,  brethren,  stand  fast,  and  hold  the  traditions 
which  yc  have  been  taught,  whetherby  word  orour  epis- 
tle." "We  have  confidence  in  the  Lord,  touching  you, 
that  ye  both  do.and  will  do,  the  things  which  we  command 
you."  '•  Now,  we  command  you,  brethren,  in  the  name 
of  our  Lord  Jesus  Christ,  that  ye  withdraw  yourselves 
from  every  brother  that  walketh  disorderly,  and  not  after 
the  tradition  which  he  received  of  us." 

To  Timothy,  he  writes  :  "O  Timothy,  keep  that  which 
is  commilted  to  tliy  (rust,  avoiding  profane  and  vain  b?.b- 
blinie,  and  oppositions  of  science  falsely  so  called,  which 
some  professing  have  erred  concerning  the  failli."  "Hold 


special  reference  to  baptism  ;  since  it  is  ev- 
ident they  have  a  special  relation  to  the 
duties  of  churches  generally,  of  which  the 
scriptural  administration  of  baptism  is  by 
no  means  the  least  interesting  or  import- 
ant ;  Avhile  some  of  them  related  to  tempo- 
rary customs,  inferior  to  any  command 
whatever  of  perpetual  obligation.  How 
any  person,  who  is  familiar  with  the  epis- 
tles, and  observes  with  what  particularity 
and  reiteration  churches  as  such,  are  urged 
to  obey  and  to  require  obedience  to  the  in- 
junctions of  Christ,  as  exemplified  by  his 
apostles,  can  yet  deliberately  believe  that 
if  the  apostles  could  now  be  consulted,  they 
would  recommend  a  deviation  from  the 
matter  and  order  of  that  commission  which 
they  uniformly  enforced,  and  thus  impugn 
and  nullify  their  own  solemn  injunctions, 
surpasses  all  conception.  Such  a  recom- 
mendation, if  we  could  suppose  it  possible, 
should  be  entitled, 

THE  RECANTATION  OF  THE  APOSTLES,  OR 
A  MODERN  EXPLANATION  OF  THEIR  IN- 
SPIRED INJUNCTIONS  TO  THE  PRIMITIVE 
CHURCHES.* 

For,  if  the  apostles  would  now  recom- 
mend a  deviation  from  their  example,  they 

fast  the  form  of  sound  words,  which  thou  hast  heard  of 
me,  in  faith  and  love,  which  is  in  Christ  Jesus."  "  The 
things  that  thon  hast  heard  of  me  among  many  witness- 
es, the  same  commit  thou  to  faithful  men,  who  shall  be 
able  to  teach  others  also."  "Thou  hast  fully  known 
my  doctrine,  &,c.  Continue  thou  in  the  things  which 
thou  hast  learned  and  hast  been  assured  of,  knowing  of 
whom  thou  hast  learned  them." 

To  Titus  also,  he  writes :  "  A  bishop  must  be  blame- 
less, as  the  steward  of  God,  holding  fast  the  faithful 
word  as  he  has  been  taught,  that  he  may  be  able  by  sound 
doctrine  both  to  exhort  and  to  convince  the  gainsayers ; 
for  there  are  many  unruly  and  vain  talkers  and  deceivers, 
specially  they  of  the  circumcision.  Rebuke  them  sharp- 
ly, that  they  may  be  sound  in  the  faith  ;  not  giving  heed 
to  Jewish  fables  and  commandments  of  men,  that  turn 
from  the  truth." 

And  even  the  affectionate  apostle  John,  who,  more 
than  any  other,  might  be  suiiposed  to  be  carried  away 
by  feeling,  writes  in  nearly  the  same  strain.  In  his  first 
Epistle,  he  informs  those  to  whom  he  wrote  :  "  By  this 
we  know  that  we  love  the  children  of  God,  when  we 
love  God,  and  keep  his  commandments ;  for  this  is  the 
love  of  God,  that  we  keep  his  commandments;  and  his 
commandments  are  not  grievous."  In  his  second  Epis- 
tle, addressed  to  a  Christian  matron,  he  says,  "I  rejoic- 
ed greatly  that  I  found  of  thy  children  walking  in  truth, 
as  we  have  received  a  commandment  from  the  Father. 
And  now  I  beseech  thee,  lady,  not  as  though  I  wrote  a 
new  commandment  unto  thee,  but  that  which  we  had 
from  the  beginning,  that  we  love  one  another.  And  this 
is  love,  that  wc  walk  after  his  commandments.  This  is 
the  commandment.  That  as  ye  have  heard  from  the  be- 
ginning, ye  should  walk  in  it."  Thus,  so  far  from  a  rigid 
adherence  to  the  commands  of  Jesus  Christ  indicating 
the  absence  of  love,  the  most  affectionate  of  all  the 
apo.stles  represents  such  a  scnipulous  adherence  to 
them,  as  the  very  criterion  and  evidence  of  that  Christian 
grace. 

Tlie  apostle  Jude  also,  in  his  General  Epistle,  exhorted 
those  to  whom  he  wrote,  that  they  siiould  "  earnestly 
contciiil  for  the  faith  once  delivered  to  the  saints." 

And  it  is  worthy  of  remark,  that  two  of  the  seven  Asi- 
atic churches,  those  at  Pergamos  and  Thyatira,  were  re- 
proved, not  so  much  for  individual  participation  in  erro- 
neous doctrine,  as  for  tacitly  allowing  it  in  their  respect- 
ive communities. 

■  In  the  absence  of  the  real  recantation,  (for  which 


254  9 


FULLER    ON    COMMUNION. 


must  contradict  their  own  epistles,  they 
musi  revoke  their  former  injunctions,  they 
must  nuUify  the  whole  course  of  their  ac- 
tions ;  and  thus  be  guilty  of  the  most  as- 
tonishing/e/o  de  se  ever  perpetrated. 

AI.  But,  as  you  are  such  an  advocate  for 
a  rij,'id  adherence  to  apostolic  precedent, 
allow  me  to  remind  you  how  grossly  you 
depart  from  it.  By  a  formal  separation 
from  true  Christians,  you  divide  the  true 
church,  and  are  guilty  of  schism  ;  a  sin 
against  which  the  apostles  most  earnestly 
inveighed. 


all  Mixed  Baptists  are  in  duty  bounii  to  make  diligent 
search,)  the  foUowins;,  if  not  in  exact  agreement  with  the 
ktter,  may,  perhaps,  be  received  as  a  free  imitation  of 
the  spirit  of  that  most  singular  document.  And  should 
the  reader  experience  a  momentary  emotion  of  wonder, 
at  perceiving  certain  quotations,  he  has  only  to  imagine 
(and  wliat  can  be  less  romantic  i  or  to  the  author,  more 
honorable  !)  that  the  apostles  have  read  and  approved 
the  publications  from  which  they  are  transcribed. 

To  the  ChuTchf.s  of  the  Nineteenth  and  successive  Centu- 
ries, the  Apostles,  in  this  their  Epistle  Extraordinary, 
send  greeting  : 

Whereas,  it  has  come  to  our  knowledge,  that,  in  these 
latter  days,  there  are  certain  Chri.slians,  who  are  con 
scientiously  of  opinion,  that,  though  they  cannot  discov 
er  a  single  scripture  precept  or  example  of  infant  sprink 
ling,  yet  they  are,  for  certain  other  reasons,  justified  in 
subislituting  that  ceremony  for  a  Cljristian  ordinance 
which  they  acknowledge  is  commanded,  and  of  which 
numerous  examples  are  recorded  in  the  New  Testa 
ment : 

And  whereas,  it  has  also  come  to  our  knowledge,  that 
certain  other  Cliristians,  under  the  pretence  of  adher- 
ence to  the  Christian  commission,  and  of  imitating  our 
example,  and  of  keeping  the  ordinances  as  we  delivered 
them  to  the  priitiitive  churclies,  (thereby  calculating  up 
on  our  commendation !)  do  pertinaciously  refuse  to  unite 
with  their  erroneous,  though  conlessedly  Christian  breth 
ren,  in  church-fellowship  : 

This  is  to  certify.  That  when  we  commended  the 
churches  for  keeping  the  ordinances  as  they  were  deliv- 
ered, and  enjoined  on  them  an  exact  imitation  ofouruni 
form  obedience  to  the  Christian  commission,  and  exhort 
ed  them  to  be  followers  of  us,  as  we  had  followed 
Christ,  we  did  not  intend  to  regulate  the  conduct  of 
churches  in  successive  ages  of  the  world ;  but  only  the 
afTairs  of  those  which  were  planted  by  our  own  instru 
mentality,  or  which  existed  during  our  personal  ministry 
Our  authority,  (except  in  granting  dispensations,  and  re 
buking  "schismatics."  and  "narrow-minded  bigots,") 
terminated  with  our  lives. 

Be  it  lliereforc  known  to  you.  That,  in  future,  the  law 
of  Christ  is  to  be  accommodated  to  "circumstances," 
to  "new  forms  of  error,"  and  "new  modes  of  aberra- 
tion from  the  paths  of  rectitude  and  truth  ;"  and  that. 
henceforth,  no  church  is  under  an  obligation  to  reqiiirr 
obedience  to  the  laws  of  Christ,  if  any  Christian,  apply- 
ing for  admission,  be  conscientiously  of  opinion,  eilluT 
that  he  has  obeyed  them,  or  that  it  is  not  his  duly  t( 
obey  them;  although  it  shall  be  clear  to  such  a  churcl 
that  he  has  not,  and  that  such  obedience  is  his  duty 
That  Is  to  say.  Your  conduct  as  a  cTiurch,  as  well  as  his 
individually,  must  be  regulated,  not  by  your  own  views, 
(whether  of  fiiilh,  of  baptism,  or  of  church-fellowship,) 
but  by  his;  and  consetpiently,  (to  apply  this  "general 
rule,"  this  "  broad  principle,"  this  "  maxim  of  universal 
application,"  to  a  particular  case,)  if  he  believe  he  is 
baptized,  though  you  believe  he  is  not,  not  only  is  he  at 
liberty  to  think  and  act  for  himself,  without  being  amen- 
able to  you  ;  (a  position,  we  believe,  which  you  never 
disputed,)  but  you,  in  deference  to  his  sincerity,  must 
receive  him  to  church-fellowship  without  baptism,  his 
alleged  unconscious  obedience  being  equivalcEit  to  actual 
obedience.  True,  wc  never  acted  on  this  iirinciple, 
except  in  relation  to  matters  of  imlifferencc:  but  wliat 
then  t  We  were  inspired,  and  we  could  work  miracles. 
How  strange,  then,  it  is,  that  it  should  never  have  occur- 
red to  you,  and  that,  now  your  brethren  suggest  so  ra- 
tional a  position,  ye  will  not  believe,  that,  no  sooner  did 
any  doubt  arise  in  the  mind  of  any  convert,  on  the  sub- 
ject of  baptism,  than,  wherever  either  party  might  have 


.S.  My  friend,  the  question  is,  do  we  sep- 
arate Irom  our  Christian  brethren?  or,  do 
they  separate  from  us?  And  the  answer 
to  this  inquiry  involves  another.  Whose 
churches  are  constituted  on  the  apostolic 
latlern?  theirs,  or  ours?  If  ours  be, 
(which  I  confess  is  my  opinion,)  then  they, 
and  not  we,  are  the  schismatics.  But  this 
is  a  serious  accusation,  and  a  question  of 
considerable  importance:  we  will,  theretbre, 
if  you  please,  defer  any  farther  discussion 
until  our  next  interview. 


been  an  hour  before,  we  were  instantly  "  at  Itand,"  to 
solve  every  difficulty,  and  remove  every  doubt !  Before, 
therefore,  you  presume  to  imitate  the  letter  of  our  ex 
ample,  even  in  our  punctilious  obedience  to  our  l^ords 
commission,  do  take  into  serious  consideration  the  pro- 
digious difference  of  circumstances,  in  that  age  and  this. 

Now,  therefore,  The  en-ors  of  Christians,  not  only  in 
relation  to  abrogated  Jewish  rites,  and  things  indifferent, 
as  aforetime,  biit  also  in  relation  to  a  perpetual  law  of 
Christ,  must  be  accommodated  :  and  you  must  relax  the 
rigid,  bigoted,  and  intolerant  customs  of  your  forefa- 
thers, and  also  of  your  own  selves ;  and  adopt  the  mild, 
and  gentle,  and  persuasive  law  of  liberality  and  candor. 
The  Christian  coumiission  was  not  intended  to  be  kept 
inviolably:  it  is  to  be  obeyed  or  not,  just  as  "weak 
brethren"  may  decide.  Sincerity  is  every  thing.  In 
future,  therefore,  you  must  not  be  so  strict,  in  requiring 
men  to  believe  and  obey  the  truth :  it  is  quite  sulScient 
that  they  practise  what  they  believe.  And  if  what  they 
practise  be  in  their  judgment  right,  on  whaiever  evidence 
they  have  come  to  that  conclusion,  or  if  without  evi- 
dence, still,  not  only  will  God  receive  them,  who  is  not 
subject  to  any  law;  but  you.  also,  who  have  a  rule  of 
chiiixh-fellowship,  must  receive  them,  just  as  if  that  rule 
had  been  burnt,  and  its  ashes  scattered  by  the  four 
winds  of  heaven,  at  tlie  destruction  of  Jerusalem  ;  con- 
scientious error  being  equivalent  to  truth,  and  a  i)rac- 
tice  founded  on  that  error,  equivalent  to  Christian  obe- 
ence. 

Now,  therefore,  we  commend,  not  those  who  keep  the 
ordinances  as  we  dehvered  them  ;  but  those  who,  in 
compliment  to  sincere  error,  are  willing  occasionally  to 
invert  "  the  natural  and  prescribed  order  of  the  Chris- 
tian sacraments."  And  we  solemnly  warn  the  rigid, 
strict  adherents  to  the  letter  of  our  former  injunctions, 
henceforward  to  pay  no  manner  of  delerence  whatever, 
either  to  our  practice,  or  to  the  law  on  which  that  prac- 
tice was  founded,  whenever  such  attention  to  either 
shall  appear,  to  any  respectable  individual,  "  harsh  and 
illiberal." 

We,  therefore,  publish  to  all  the  churches,  hereby  re- 
voking our  former  injunctions,  save  and  except  as  shall 
be  hereafter  excepted  ;  that,  in  future,  our  directions  to 
keep  the  ordinances  as  they  were  delivered,  are  not 
binding.  And,  (not  now  to  provide  for  other  innumera- 
ble dive;-sitips,  iVom  Popery  downward)  we  recommend, 
for  the  sake  of  consistency,  the  publication  of  thrt  e  edi- 
tions of  the  New  Testament.  One  for  the  use  of  the 
.Strict  Communion  Pjedobaptists,  with  such  inferences 
and  improveinenls  as  may  be  required.  Another,  with 
suitable  variations,  for  the  use  of  the  Mixed  Baptists. 
And  a  third,  for  the  use  of  the  Strict  B.iptists,  rerliatim 
et  literatim  :  for  upon  them  individually,  the  law  of  Christ 
and  our  former  injunctions  are  still  binding ;  because 
they  believe  so.  Hut  Baptist  churches  are  exhorted  to 
conform  to  "  the  genius  of  the  age  ;"  to  receive  to  their 
coinmunion.  witiiout  baptism,  all  good  men,  of  every 
faith;  and  thus  show,  to  an  admiring  world,  with  what 
unparalleled  acrirrosily  they  can  sacrifice  their  very  ex- 
istence as  a  riinunimily,  in  amiable  condescension  to  the 
diversified  "  abberrations"  of  their  sincere,  "  weak  breth- 
ren." That  is  to  say.  Every  individual  of  every  church 
is  to  do  right  in  his  own  eyes  :  but  every  church,  as  such, 
must  agree  to  observe  or  to  abandon,  as  circumstances 
may  dictate,  the  regulations  confessedly  "prescribed" 
by  tlieir  Sovereign  Lord. 

T  If  a  Papist  apply  for  admission,  who  sincerely  be- 
lieves he  ought  to  receive  the  Lord's  supper  in  one 
kind  only,  yo\i  must  receive  him — he  is  conscientious. 

And  it  a  Katabaptist  a!)ply  for  admission,  sincerely 
hfliiiving  that  baptism  is  not  of  perpetual  obligation,  biit 
that  the  Lord's  supper  is,  you  must  receive  him— A«  is 
conscie7ttiotis. 


FULLER    ON    COMMUNION. 


255 


CONVERSATION    V. 

A  strict  Adherence  in  the  Constitution  of 
our  Churches,  to  the  Laws  of  Christ,  as 
Exem-plified  in  the  uniform  Practice  of 
the  Apostles,  not  Schism,  but  Christian 
union. 

M.  You  are  true  to  your  engagement ; 
and  perhaps  equally  true  to  your  cause. 

S.  I  am  ;  still,  I  hope  there  will  be  no 
alienation  in  our  feelings.  But  I  am  con- 
cerned about  this  charge  of  schism,  which 
you  prefer  against  the  advocates  of  strict 
communion. 

M.  Certainly,  it  appears  to  me,  that,  in 
formally  and  systematically  separating 
yourselves  from  other  Christians,  you  are 
chargeable  with  schism,  with  dividing  the 
body  of  Christ. 

jS.  But,  as  I  intimated  at  the  close  of  our 
last  conversation,  the  schismatics  are  those 
who  separate  from  churches  formed  on  the 
Christian  model.  Undoubtedly,  if  Paedo- 
baptist  churches  are  constituted  on  the 
principles  prescribed  by  Christ,  and  exem- 
plified by  the  apostles,  then  we  are  most 
unequivocally,  schismatics ;  you,  my  friend, 
no  less  than  ourselves;  inasmuch  as  }fou 
voluntarily  united  yourself,  not  to  a  Psedo- 
baptist,  but  to  a  Baptist  church.  Or,  if 
mixed  communion  churches  are  thus  sanc- 
tioned, then  we  and  our  Psedobaptist  breth- 
ren must  unite  in  humble  confession.  But 
if,  as  is  in  my  opinion  demonstrable,  Strict 
Baptist  churches  are  the  only  churches 
whose  constitution  and  practice  agree  with 
the  rule  of  church-fellowship  prescribed  by 
Christ,  and  strictly  obeyed  and  enjoined  by 
his  apostles ;  then,  to  whomsoever  the 
charge  is  applicable,  we  cannot,  by  the  ut- 
most ingenuity,  be  convicted  of  this  heinous 
sin.  This  reply,  I  humbly  conceive,  is  ol" 
itself  sufficient  to  repel  the  charge :  but 
I  shall  be  glad  to  hear  any  thing  you  may 
please  to  advance,  in  support  of  your  alle- 
gation. 

M.  Thank  you,  my  friend.  You  must 
admit,  that  '■  a  schism  in  the  mystical  body 
of  Christ  is  deprecated  as  the  greatest  evil, 
and  whatever  tends  to  promote  it,  is  sub- 
jected to  the  severest  reprobation.  'Now 
I  beseech  you,  by  the  name  of  the  Lord 
Jesus,  (is  the  language  of  St.  Paul,)  thai 


And  if  a  Friend  apply  for  admission  as  a  churcli  mem- 
ber, who  denies  the  perpeiuily  of  both  the  sacraments, 
you  must  admit  him  :  liis  not  receivins;  tlie  Lord's  sup- 
per must  not  be  any  obstacle  to  church-fellowsliip, 
any  more  than  his  not  being  baptized — he  is  conscien- 
tious. 

And  if  a  Sabbatarian  apply  for  admission  to  the  cele- 
bration of  the  Lord's  supper  only,  though  all  the  remain- 
der of  the  day,  and  on  all  other  Lord's-days,  he  follow 
his  worldly  calling,  or  his  innocent  amusements,  you 
must  receive  him — he  is  coiifcifntiuus. 

In  fine,  if  any  professed  Christian  apjily  for  admission 
into  your  churches,  whatsver  he  may  practise,  or  what- 


ye  all  speak  the  same  thing,  and  that  there 
be  no  divisions  among  you  ;  but  that  ye  be 
perfectly  joined  together  in  the  same  mind, 
and  in  the  same  judgment.  For  it  has 
been  declared  unto  me  by  them  who  are 
of  the  house  of  Chloe,  that  there  are  con- 
tentions among  you.  Now  this  1  say,  that 
every  one  of  you  saith,  I  am  of  Paijii,  and 
I  of  Apollos.  and  I  of  Cephas,  and  I  of 
Christ.  Is  Christ  divided?  was  Paul  cru- 
cified for  you  ?  or  were  ye  baptized  in  the 
name  of  Paul  V  "—Beasons,  24.     H.  293. 

S.  Undoubtedly,  my  dear  friend,  I  must 
admit,  not  only  that  schism  is  an  enormous 
evil,  but  also  that  the  apostle,  in  the  pas- 
sage you  have  quoted,  deprecates  it  in  terms 
of  "the  severest  reprobation."  But  what 
then?  This  does  not  fix  the  sin  on  us ! 
Of  all  the  texts  you  could  possibly  have 
selected  for  your  purpose,  this,  it  appears 
to  me,  is  decidedly  the  most  unfortunate  ; 
being  most  unequivocally  opposed  to  the 
system  for  which  you  contend.  Assuredly, 
the  apostle  exhorts  the  Corinthians,  (and 
the  exhortation  is,  we  presume,  equally  ap- 
plicable to  every  church,)  that  the  members 
should  all  "speak  the  same  thing;"  that 
there  should  be  "no  divisions;"  that  they 
should  be  "perfectly  joined  together  in  the 
same  mind,  and  in  the  same  judgment." 
But  this,  my  friend,  is  an  exhortation,  to  a 
compliance  with  which,  your  mixed  church- 
es cannot,  by  any  possibility,  make  the 
slightest  pretensions.  The  exhortation  (as 
far  as  it  extends,)  may  be  obeyed  by  a 
Psedobaptist  church,  and  by  a  Baptist 
church ;  but  it  is  an  injunction  of  which  a 
mixed  church  is,  in  its  very  constitution, 
and  of  rigid  necessity,  a  palpable  violation : 
nor,  in  the  whole  range  of  scripture,  are 
we  presented  with  a  more  explicit  and  un- 
equivocal interdict  of  those  diversified 
communities.  The  only  question  necessary 
to  be  decided,  lies  between  us  and  our  Pse- 
dobaptist brethren :  but  whatever  be  the 
result,  your  churches  can  have  neither  part 
nor  lot  in  the  matter.  The  question  for  de- 
cision is,  In  what  were  the  Corinthians  to 
be  of  one  mind?  were  they  all  to  maintain 
mistaken,  or  correct  sentiments  ?  What 
were  they  all  to  speak  ?  the  mind  of  Christ, 
or  human  traditions?  What  judgment 
were  they  all  to  entertain?  that  which  was 
uniformly  dictated  by  the  oracles  of  truth, 
or  that  which  has  no  foundation  in  scripture 


ever  he  may  neglect,  so  that  he  be  sincere,  you  must  re- 
ceive him. 

Seeing,  therefore,  that  none  of  these  diversified 
Christians  impose  upon  you  any  of  their  erroneous  prac- 
tices; and  seeing  that,  whatever  differences  exist  be- 
tween you,  you  are  of  one  mind  with  them  all  in  that 
identical  pnrlicalar  in  uhich  they  request  to  unite  u^ith 
you,  you  njust  receive  them  all — they  are  all  conscien- 
liovs. 

1  This  to  continue  in  force,  until  some  "genius  of  the 
age,"  still  more  remote  fnuu  the  letter  of  the  ancient 
precedent,  may  render  it  expedient  to  procure  a  new 
and  more  liberal  dispensation. 


256 


FULLER    ON     COMMUNION. 


or  reason  ?  Most  assuredly,  they  were  not 
to  call  anymore  man,  Master;  whether  Paul, 
or  Cephas,  or  Apoilos ;  but  they  were  to 
call  Christ,  Master,  who  had  been  crucified 
for  them,  and  in  whose  name  they  had  all 
been  baptized.  So  far,  then,  from  the  pas- 
sage tmder  consideration  militating  against 
us,  it  is  the  very  passage,  of  all  others,  which 
we  should  select,  as  containing  the  most 
unequivocal  sanction  of  Baptist  cimrches, 
and  the  most  positive  interdict  of  churches 
on  the  mixed  principle.  The  apostle  ex- 
horts the  church  at  Corinth  to  be  of  one 
mind,  and  that  undoubtedly  the  mind  of 
Christ:  but  mixed  churches  are,  by  special 
agreement,  of  two  minds  respecting  the 
very  first  daty  which  Christ  enjoins  on  his 
disciples ;  and,  under  pretence  of  promot- 
ing a  unity  of  feeling,  (than  which,  after 
all  nothing  can  be  more  precarious,) 
you  establish  a  "  division"  at  the  very  en- 
trance, one  company  entering  in  by  the 
front-door  of  Christ's  appointing,  the  oth- 
ers, by  a  private,  side-entrance,  of  human 
invention.  Nor  is  this  all.  Other  "divis- 
ions" follow  in  the  train.  Unless  both  par- 
ties agree  to  compromise  their  peculiar 
principles,  each  studiously  avoiding  the  in- 
culcation of  that,  which,  if  he  be  sincere, 
he  considers  a  Christian  precept,  your 
churches,  like  the  church  at  Corinth,  will 
be  the  scene  of  contentions  and  internal 
schisms.  One  will  say,  I  am  a  Baptist : 
another,  I  am  a  Paedobaptist :  a  third,  I 
am  for  neither :  a  fourth,  I  am  for  either : 
or,  to  secure  the  smiles  of  both  "  God  and 
Mammon,"  lam  for  both! !  The  additions 
to  the  church,  too,  instead  of  exciting  one 
general  feeling  of  satisfaciion  and  delight, 
will  create  jealousies,  as  the  numbers  of 
either  party  may  happen  to  preponderate 
Thus  you  would  systematically  and  un- 
scripturally  divide  at  the  verj'  entrance, 
and  be  perpetually  exposed  to  internal  jeal 
ousies,  discords,  and  schism.  It  will  be  of 
no  avail  to  reply,  that  the  common  bond  of 
love  to  Christ  will  prevent  the  exercise  of 
these  party  feelings.  That  it  should,  and 
that  it  would,  are  two  very  distinct  propo- 
sitions. Every  attentive  observer  of  hu- 
man nature  is  aware  that  men  are  much 
more  sensitive  to  that  which  divides  them, 
than  to  that  which  unites  them.  But  I  am 
unwilling  to  concede,  that  the  bond  of  love 
to  Christ  either  would  or  should  render  it  a 
matter  of  indifference  to  Christians,  wheth- 
er obedience  to  a  command  of  Christ  or 
the  practice  of  a  human  invention,  shall 
prevail  in  the  church.  In  my  humble  opin- 
ion, obedience  to  a  Christian  ordinance, 
and  the  practice  of  a  worldly  ceremony, 
ought  not  to  coalesce.  Baptism  is  an  ordi- 
nance of  Christ ;  but  Psedobaptism,  your- 
self being  judge,  my  friend,  is  not  an  ordi- 
nance of  Christ,  but  a  human    tradition ; 


worldly  in  its  origin,  worldly  in  its  subjects, 
and  worldly  in  its  -tendency.  Now,  these 
opposite  institutions  ought  never  to  coa- 
esce :  they  ought  never  to  be  performed 
in  the  same  community.  It  will  be  of  no 
avail  to  reply,  that  your  Paedobaptist  mem- 
bers do  not  impose  upon  you  the  observance 
of  their  ceremony,  while  the  church,  as  a 
body,  recognizes  and  practises  two  bap-  • 
tisms.  You  are  responsible,  not  only  aa 
an  isolated  individual,  but  as  a  member 
of  a  community.  As  one  of  the  church, 
you  are  accountable  for  the'customs  of  the 
church ;  and  though  individually  you  do 
not  practise  Pgedobaptism,  yet  if  you  suffer 
it  in  your  church,  you  are  exposed  to  the 
rebuke  of  Him  who  reproved  the  church  at 
Thyatira,  not  for  an  open  and  avowed  par- 
ticipation of  false  doctrine,  but  for  tacitly 
suffering  it  in  their  community.  It  is  wor- 
thy of  remark  also,  that  while  the  church 
at  Pergamos  were  commended  because 
they  held  fast  the  name  and  faith  of  Christ, 
they  were  censured  for  having  among  them 
those  who  held  fast  false  doctrine.  A 
Christian  should  neither  adopt,  nor  suffer 
in  the  church  of  which  he  is  a  member,  the 
substitution  of  what  he  believes  to  be  a  hu- 
man invention  for  a  command  of  Jesus 
Christ.  And,  unless  both  parties  consent 
to  preserve  an  unworthy,  an  unchristian  si- 
lence on  the  very  first  personal  obligation 
of  a  believer,  your  mixed  churches,  instead 
of  presenting  an  antidote,  would  be  fruitful 
sources  of  the  most  baneful  schism;  not 
only  a  schism  in  practice,  but  an  incurable 
alienation  of  affection ;  a  violation,  equally, 
of  "  the  unity  of  the  Spirit,"  and  of  "  the 
bond  of  peace." 

M.  But  allow  me  just  to  ask  two  ques- 
tions. "  First,  are  our  Paedobaptist  breth- 
ren a  part  of  the  mystical  body  of  Christ  ? 
or,  in  other  words,  Do  they  form  a  portion 
of  that  church  which  he  has  purchased  by 
his  precious  blood?  You  are  loud  in  your 
professions  of  esteem  for  pious  Psedobap- 
tists,  nor  is  there  any  thing  you  wouldjnore 
resent  than  a  doubt  of  your  sincerity  in 
that  particular.  The  persons  whom  you 
exclude  from  your  communion  are,  then,  by 
your  own  confession,  a  part  of  the  flock 
of  Christ,  a  portion  of  his  mystical  body, 
and  of  that  church  which  he  has  bought 
with  his  blood.  The  next  question  is, 
WhetJier  a  formal  separation  from  them, 
on  the  account  of  their  imputed  error, 
amounts  to  what  the  scripture  styles  schism  ? 
Supposing  one  part  of  the  church  at  Cor- 
inth had  formally  severed  themselves  from 
the  other,  and  established  a  separate  com- 
munion, allowing  those  whom  they  had 
forsaken,  at  the  same  time,  the  title  of  sin- 
cere Christians,  would  this  have  been  con- 
sidered as  a  schism  ?  That  it  would,  is 
demonstrable  from   the   language   of   St. 


PULLER     ON     COMMUNION, 


257 


Paul,  who  accuses  the  Corinthians  of  hav- 
ing schism  ff;^;i(7//ara  among  them,  though 
they  never  dreamed  of  forming  a  distinct 
and  separate  communion.  It'  they  are 
charged  witii  schism,  on  account  of  that 
spirit  of  contention,  and  that  ahenation  of 
their  affections  from  each  other,  which 
merely  tended  to  an  open  rupture,  how 
much  more  would  they  have  incurred  that 
censure,  had  they  actually  proceeded  to 
that  extremity.  If  there  is  any  meaning 
in  terms,  this  is  schism  in  its  highest  sense." 
—Reasmis,  25,  26.     H.  293. 

S.  That  an  open  rupture  is  a  schism  is 
certain ;  but  it  does  not  follow  that  we  are 
the  schismatics.  Suppose  the  church  at  Cor- 
inth had  proceeded  to  an  open  separation, 
who  would  have  sustained  that  odium  ? 
The  party  who  observed,  or  the  party  who 
abandoned  the  regulations  prescribed  by 
the  Christian  Legislator  ?  It  is  very  far 
from  grateful  to  ray  feelings,  even  by  im- 
plication, to  fix  the  charge  of  schism  on 
any  of  my  brethren,  who,  though  decidedly 
erroneous,  are  sincere  and  conscientious. 
But  on  what  principles  we  can  be  convict- 
ed of  this  heinous  sin,  I  am  totally  at  a  loss 
to  conceive.  If  those  who  strictly  adhere 
to  the  order  of  their  Lord's  commission; 
notwithstanding  the  Christian  character  of 
their  opponents,  are  chargeable  with 
schism,  then  you  are  schismatics  for  insist- 
ing OB  the  prescribed  order  of  faith  and 
baptism;  if,  on  the  contrary,  such  an  ad- 
lierence  to  the  order  of  the  commission 
does  not  convict  you  of  schism,  how  can  a 
similar  adherence  to  the  same  commission, 
in  relation  to  the  equally  "  prescribed"  or- 
der of  baptism  and  church-fellowship,  con- 
stitute us  schismatics?  You  require  such 
a  confession  of  faith  as  you  believe  is  scrip- 
tural before  you  will  admit  any  one  to  bap- 
tism. We,  on  the  same  principle,  require 
such  baptism  as  we  believe  is  scriptural, 
before  we  receive  any  one  to  church-fellow- 
ship. With  a  few  modern  exceptions,  all 
Pajdobaptists,  whether  Independents,  or 
Presbyterians,  or  Episcopalians,  do  the 
same.  Consequently,  if  this  be  schism, 
great  is  the  company  of  the  schismatics ; 
the  only  "  little  flock,"  who  can  walk  erect, 
and,  with  a  bold  front,  and  a  firm  step,  and 
an  unfaltering  accent,  declare,  in  the  hear- 
ing of  all  Christendom,  that  they  are  not 
schismatics — being  a  modern  sect,  of  Mix- 
ed Communion  Pa;dobaptists  ;  a  party  who, 
with  perfect  consistency,  deviate  from  the 
order  of  their  Lord's  commission  in  toto, 
baptizing  without  faith,  and  receiving 
members  to  church-fellowship  without  bap- 
tism !  They  and  the  Strict  Baptists,  of 
course,  occupy  extreme  positions ;  while 
between  us,  moving  hither  and  thither,  in 
busy  succession,  arc  scon  a  diversified 
crowd,   constituting    two   distmct    bodies; 

Vol.  1.— Gg, 


Mixed  Communion  Baptists,  and  Strict 
Communion  Paedobaptists,  each  with  his 
party  banners.  Both  these  parties  are  al- 
ternately here  and  there,  with  us  and  with 
our  opponents,  for  each  and  against  each, 
accusing  both  and  defending  both.  Parad- 
ing up  and  down,  exulting  in  their  union, 
yet  disagreeing  entirely  with  each  other 
and  dividing  the  Christian  commission  oe- 
tween  them,  (what  a  schism  !)  both  prove 
that  we  are  right,  while  both  tacitly  imply 
that  they  think  our  opponents  right.  When- 
ever we  baptize,  one  party  defends  us  with 
the  first  half  of  the  commission,  while  the 
others  are  with  our  opponents — of  course 
without  that  sanction  :  no  sooner,  however, 
are  we  engaged  in  church-fellowship,  than 
away  start  our  Mixed  Baptist  friends  to  the 
opposite  side  of  the  camp — without  the 
commission,  of  course ;  while  their  places 
are  supplied  by  the  Strict  Communion  Pae- 
dobaptists, with  the  other  half  of  that  im- 
portant document*  Now,  my  friend,  we 
are  not  satisfied  with  these  flying,  transient 
visits  :  we  wish  for  a  permanent  union  with 
all  of  you,  on  the  principles  of  our  Lord's 
commission.  Whether,  however,  the  Strict 
Communion  Baptists,  or  the  Mixed  Com- 
munion Paedobaptists,  are  the  schismatics, 
is  a  question  between  them  and  us.  But 
whichever  shall  be  convicted  of  schism, 
your  case  is  deplorable  indeed.  For  if 
either  are  schismatics,  it  inevitably  follows, 
so  are  you.  For  example :  Are  they  schis- 
matics tor  abandoning  the  "  natural  and 
prescribed  order"  of  faith  and  baptism  and 
church-fellowship,  then  you  are  guilty  of 
schism  ;  for  you  also  abandon  this  natural 
and  prescribed  order  in  relation  to  baptism 
and  church-fellowship.  Or,  are  we  schis- 
matics for  maintaining  "the  natural  and 
prescribed  order"  of  faith  and  baptism  and 
church-fellowship,  still  you  are  guilty  of 
schism  ;  lor  you  likewise  maintain  this  nat- 
ural and  prescribed  order  in  relation  to 
faith  and  baptism.  Consequently,  whether 
a  strict  adherence,  as  Christian  churches, 


•  Baxter.  "  What  man  dare  go  in  a  way  which  hath 
neilhcr  precept  nor  example  to  warrant  it,  from  a  way 
that  liath  a  full  current  of  both  !  Vet  they  that  will  ad- 
mit members  into  the  visible  church  without  baptism  do 
.so." — Plain  Scripture  Proof,  24. 

Wall.  "  No  church  ever  gave  the  comirmnion  to  any 
persons  before  they  were  baptized.  Among  all  the  ab- 
surdities that  ever  were  held,  none  ever  maintained 
thai,  that  any  person  should  partake  of  the  communion 
before  he  was  baptized."— jHjs/ory  of  hifant  Baptism. 
I'art  ii.     Chap.  ix. 

Doddridge.  •'  It  is  certain,  that  as  far  as  our  knowledge 
of  primitive  antiquity  reaches,  no  unhaplizcd  person  re- 
ciMvfd  the  Lord's  supper.  IIow  e.\cellent  soever  any 
man's  character  is,  he  must  be  baptized  before  he  can  be 
looked  upon  as  completely  a  member  of  the  church  of 
Christ." — Lectures,  .511,  512. 

Diright.  "  It  is  an  indispensable  qualification  for  this 
nlinance,  (the  Lord's  supper,)  thai  the  candidate  for 
coimiiunion  bea  member  ol  the  visible  church  of  Chrisf, 
in  full  standing.  Uy  this  I  intend,  ihtit  he  should  be  ,i 
piMsoM  of  i)iely  ;  that  he  .should  haveniade  a  i)ublic.  pro- 
fession of  religion  ;  and  that  he  shoulfl  have  been  haj<- 
tized."— »S.VS/«OT  of  Theology,  Serm.  IfiO. 


258 


PULLER    ON    COMMUNION 


to  the  order  of  the  Christian  commission. 
or  a  two-fold  inversion  of  that  order  be 
schism,  you  are  unquestionably  involved  ; 
and  how  you  are  to  extricate  yourself  from 
this  dilemma,  except  by  adhering  to  the 
order  of  the  commission  throughout,  I  am 
at  a  loss  to  conceive.     But  to  return  to  our- 
selves, (for  I  had  almost  forgotten  that  we 
were  on  trial!)  you   misrepresent  us,  my 
friend.     We  wish  to  receive  our  Christian 
brethren  to  church-fellowship ;  we  should 
rejoice  to  receive  them  all  ;  we  never  reject 
any  who  are  willing  to  enter  by  that  porch 
in  the  front  of  the   church   which   Christ 
erected  for  that  purpose:  we  set  this  di- 
vinely  appointed    door   wide   open   (thus 
showing  our  attachment  to  open,  though 
not  to  mixed  communion  !)  and  we  proclaim 
audibly  and  distinctly,  "  Ho  !  ye  believers 
in  our  Lord  Jesus  Christ,  desiring  a  parti- 
cipation in  the  provisions  of  his  table,  come 
and  welcome  !     This  is  the  way  of  his  ap- 
pointing ;  the  gate  of  the  Lord ;  at  which 
all  the  righteous  may  enter.     Who  can  for- 
bid water,  that  you  should  not  be  baptized, 
who  have  received  the  Holy  Ghost  as  well 
as  we  ?     Come  in,  ye  blessed  of  the  Lord, 
wherefore  do  ye  stand  without  ?"    Now,  my 
friend,  il",  after  such  a  full  and  free  and 
scriptural  invitation  as  this,  they  turn  away, 
intimating  that  they  do  not  think  it  essen- 
tial they  should  enter  in  that  way,  they  are 
the  separatists,  not  we.     What  can  we  do  ? 
We  did  not  erect  the  porch.     Christ  erect- 
ed it ;  and  we  have  not  received  any  or 
ders,  either  to  pull  it  down,  or  to  block  it 
up ;  nor  have  we  been  furnished  with  in- 
structions to  leave  this  scriptural,  Grecian 
porch  open,  for  the   use  of  one   class   of 
Christians  only,  and  to  make  a  breach,  a 
schism   in  the   building,  to  accommodate 
other  Christians   with  a  side  entrance  of 
Roman    architecture.      The    question   is, 
Shall  we  venture  on  such  a  schism  without 
instructions?    You  may.     We  never  will. 
If  a  separation  on  these  grounds  be  schism, 
still  the  odium  and  criminality  of  this  hein- 
ous sin  cannot  attach  lo  us ;  since  we  are 
desirous  of  a  scriptural  union  with  "  all  who 
love  our  Lord  Jesus  Christ  in  sincerity." 
But  such  a  union  as  you  propose,  would  be 
a  combination  of  the  members  against  the 
Head !  a  schism  of  the  most  appalling  de- 
scription.    Nor  would  such  a  combination 
be  likely  to  promote  harmony  among  the 
members.     As  we  have  already  observed, 
such  a  union,  unless,  indeed,  both  parties 
agree  to  treat  a  positive  command  of  Jesus 
Clirist  as  a  matter  of  indifference,  must 
of  rigid  necessity,   promote   the   identical 
schisms  against  which  the  Apostle  directs 
his  censure,  internal  schisms,  contentions, 
jealousies,  and  mutual  recriminations.     A 


with  Christian  love,  and  Christian  union  in 
those  Christian  pursuits  which  are  not  pe- 
culiar to  church-fellowship ;  and  for  which^ 
therefore,  baptism  is  not  a  prerequisite- 
But  to  decline  to  form  a  church-union  on 
principles  not  authorized  by  the  New  Tes- 
tament is  not  schism ;  and  a  Baptist  is  the 
last  person  in  the  Avorld,  who  should  crim- 
inate his  brother  for  such  a  separation, 

M.  But  "  it  deserves  your  serious  consid- 
eration, that  you  are  contending  for  that 
schism  in  the  body  of  Christ,  against  which 
he  so  fervently  prayed,  so  anxiously  guard- 
ed, and  which  his  apostles  represent  as  its 
greatest  calamity  and  reproach.  '  The 
glory,'  said  our  Lord,  '  which  thou  hast  giv- 
en me,  I  have  given  them,  that  they  may 
be  one,  even  as  we  are  one ;  I  in  them,  and 
thou  in  me,  that  they  may  be  made  perfect 
in  one ;  that  the  world  may  know  that  thou 
has  sent  me,  and  hast  loved  them  as  thou 
hast  loved  me.'  Here  it  cannot  be  doubt- 
ed that  our  Pajdobaptist  brethren  are  com- 
prehended in  this  prayer,  because  our  Lord 
declares  it  was  preferred,  not  merely  for 
the  disciples  then  existing,  but  for  those  al- 
so who  should  hereafter  believe  through 
their  word,  adding,  'that  they  all  may  be 
one,  as  thou  Father  art  in  me,  and  I  in 
thee,  that  they  also  may  be  one  in  us,  that 
the  world  may  believe  that  thou  hast  sent 
me.'  In  these  words,  we  find  him  praying 
for  a  visible  union  among  his  disciples ; 
such  a  union  as  the  world  might  easily  per- 
ceive :  and  this  he  entreats  in  behall'  of 
them  all,  that  they  all  may  be  one.  The 
advocates  of  strict  communion  plead  for  a 
visible  disunion." — Reasons,  18.     H,  995. 

<S.  And  perhaps  it  will  appear  that  they 
plead  for  a  visible  union  too  ;  not,  however, 
snch  a  visible  union  as  our  Lord  did  not  pray 
for  :  but  such  a  visible  union  as  he  evident- 
ly did  pray  might  subsist  among  all  his 
disciples ;  a  visible  union  in  observing  his 
will,  and  extending  the  boundaries  of  his 
kingdom.  That  our  Lord's  intercession  in- 
cluded all  true  Christians,  in  every  age  of 
the  church  is  freely  admitted  ;  and  that  he 
prayed  that  they  might  aM  be  one,  is  equally 
certain.  But  allow  me  to  ask,  my  friend. 
In  what  was  this  oneness  to  consist  ?  Evi- 
dently, judging  from  the  context,  one  bond 
of  this  union  was  to  be  the  truth.  "  Sanc- 
tify them  through  thy  truth ;  thy  word  is 
truth.  For  their  sakes  also  I  sanctify  my- 
self, that  they  also  might  be  sanctified 
through  the  truth."  A  union,  therefore, 
which  systematically  comprises  any  part  of 
the  truth,  cannot  be  included  in  our  Lord's 
intercession.  It  is  a  manifest  absurdity,  to 
suppose  that  our  Lord  should  appoint  bap- 
tism in  his  name  as  the  very  first  personal 
luty  of  all  his  disciples,  and  yet  pray  that 


formal   separation,  if  it  be  schism,  is  not  they  should  form  a  church  union,  in  which 
such  a  schism:  it  is  perfectly  compatible  |  it  should  be. s//;w/a/efi,  that  of  some  disciples 


FULLER    ON    COMMUNION. 


259 


obedience  to  this  command  should  not  be 
required  !  Of  whatever  kind  was  the  union 
for  which  Christ  prayed,  it  could  not  possi 
biy  be  such  a  union  as  that  for  which  you 
contend  ;  since  baptism  is  demonstrably  the 
first  personal  obligation  of  all  who  are  in 
eluded  in  the  prayer.  The  command  is  as 
extensive  as  the  intercession.  Did  the 
prayer  include  all  believers  in  every  age  of 
the  church?  So  does  the  command.  And 
every  attempt  to  promote  the  object  of  the 
former  at  the  expense  of  the  latter,  is,  at 
the  best,  equivocal  obedience,  and  a  syste- 
matic dereliction  from  one  part  of  Christian 
duty.  Again,  if  we  take  into  consideration  the 
model  of  this  union,  it  will  be  evident  that 
H  mixed  communion  church,  as  such,  can 
not  possibly  be  an  exemplification.  Our 
Lord  prayed  that  all  believers  might  be 
one,  as  he  and  the  Father  were  one.  Now, 
in  what  particulars,  applicable  to  believers, 
were  Christ  and  the  Father  one?  If  we 
examine  only  the  context,  taking  the  prayer 
as  a  whole,  we  shall  find  that,  whatever 
unity  besides  was  intended,  the  Father  and 
the  Son  were  of  one  mind  in  a  certain  par- 
ticular, concerning  which  the  members  of 
a  mixed  communion  church  systematically 
agree  that  such  a  unity  is  unnecessary; 
they  were  of  one  mind  respecting  the  com- 
mands  which  Christ  delivered  to  his  disci- 
ples. "  Now,"  said  our  Lord,  addressing 
his  Father,  in  allusion  to  his  disciples,  "they 
have  known  that  all  things  whatsoever  thou 
hast  given  me  are  of  thee.  For  I  have  given 
7into  them,  the  words  which  thou  gavest  unto 
me ;  and  they  have  received  them.  I  have 
given  them  thy  word."  Here  it  is  evident, 
Christ  and  the  Father  were  of  one  mind  re- 
specting the  Christian  commands ;  and  this 
is  one  part  of  the  model  of  tliat  union  which 
our  Lord  prayed  might  subsist  among  all 
his  disciples.  On  the  contrary,  mixed  com- 
munion churches,  as  such,  are  theoretically, 
practically,  and  by  special  agreement,  of 
two  minds,  respecting  the  very  first  com- 
mand which  Christ  requires  his  disciples 
to  obey.  Christ  also  assured  his  disciples. 
"  Every  plant  which  my  heavenly  Father 
has  not  planted,  shall  be  rooted  up."  Now, 
on  your  own  confession,  Psedobaptism  is  a 
plant  which  our  heavenly  Father  has  not 
planted.  But,  instead  of  adopting  all  scrip- 
tural expedients  for  rooting  it  up,  Mixed 
Baptists  nurse  it,  and  cherish  its  growth, 
transplanting  it  into  their  own  soil ;  and  by 
displacing  the  plant  which  our  heavenly 
Father  has  planted,  perpetuate  the  unscrip- 
tural  exotic.  Christ,  in  praying  that  his 
disciples  might  be  one  as  he  and  his  Father 
were  one,  prayed  for  atinion  in  honoring 
his  commands;  you  plead  ibr  a  union,  the 
distinguishing  ieature  of  which  is  a  cove- 
nant,  that  obedience  to  the  first  command 
enjoined  on  a  believer  shall  not  be  required  ! 


It  is  true,  you  profess  to  be  of  opinion  that 
Pa;dobaptism  ought  to  be  rooted  up ;  but, 
with  strange  inconsistency,  you  introduce 
into  your  churches,  persons,  who,  however 
estimable  their  characters,  feel  a.  deep  in- 
terest in  its  growth  !  And,  as  members  of 
the  same  church,  possessed  of  the  same 
rights  and  privileges,  it  is  absurd  to  plead 
that,  because  you  do  not  individually  prac- 
tise paedobaptism,  therefore  you  are  not  ac- 
tively concerned  in  its  promotion  ;  while  it 
is  evident  to  every  one  but  yourselves,  that 
as  a  church,  you  do  practise  it ;  and  for  the 
practice  of  the  church,  every  member  is  ac- 
countable. You  may  say  you  only  tolerate 
it ;  but  nothing  can  be  more  futile.  While 
you  are  the  majority,  you  directly  sanction  it 
by  your  votes  in  its  favor;  when  you  become 
the  minority,  in  addition  to  this  sanction, 
you  will  form  a  constituent  portion  of  a  com- 
munity, the  major  part  of  which  pleads  for 
it,  and  promotes  it  by  individual  practice. 
And  having  once  admitted  your  Psedobap- 
tist  friends,  you  have  empowered  them  to 
demand,  as  a  right,  that  the  church  of 
which  they  and  j'ou  are  equally  members, 
shall  practise,  and  formally  agree  to  con- 
tinue in  practice,  two  baptisms ;  an  inno- 
vation, inferior  in  importance  only  to  the 
introduction  of  two  Lord's  and  two  gospels. 
"  One  Lord,  One  Faith,  One  Baptism,^'' 
ought  to  be  inscribed  in  legible  characters, 
in  the  most  conspicuous  place  in  every 
Christian  church.  Christ  prayed  that  all 
his  disciples  might  be  one,  as  he  and  his  Fa- 
ther were  one.  But  Christ  commanded  all 
believers  to  be  baptized,  appointing  this  or- 
dinance as  the  mode  in  which  they  should 
profess  their  faith  in  him,  and  enjoining  on 
Christian  ministers  to  require.  1.  Faith.  2. 
Baptism,  3.  Church-fellowship.  This  com- 
mand, in  common  with  all  others,  he  receiv- 
ed of  the  Father.  And  further,  the  Holy 
Spirit  so  enlightened  the  minds  of  the  apos- 
tles that  they  could  not  misunderstand  it, 
and  inspired  the  sacred  penmen  to  record 
it  in  connection  with  its  practical  exempli- 
fication, for  the  guidance  of  all  believers,  in 
every  succeeding  age.  Here,  then,  is  a 
command,  concerning  which  the  Father, 
the  Son,  and  the  Holy  Spirit,  are  of  one 
mind ;  but  respecting  which  your  mixed 
churches  agree  to  be  of  two  minds,  and  to 
adopt  two  practices  !  In  whatever,  there- 
fore, consists  the  union  for  which  Christ 
prayed,  on  behalf  of  his  disciples,  he  could 
not,  by  any  possibility,  have  intended  aunion 
of  Baptists  and  Psedobaptists  in  mixed 
church-fellowship.  But  we  should  hail, 
with  sincere  delight,  such  a  union  as  that 
for  which  Christ  evidently  did  pray;  aunion, 
the  bond  of  which  should  be  love  to  God, 
and  love  to  Him  who  "  loved  the  church,  and 
gave  himself  for  it,  that  he  might  sanctify 
and  cleanse  it,  by  the  washing  of  water, 


260 


FULLER     ON    COMMUNION. 


through  the  word  ;  that  he  might  present  it 
to  himself  a  glorious  church,  not  having 
spot,  or  wrinkle,  or  any  such  thing."     But 
such  a  union,  while  it  undoubtedly  includes 
Christian  affection  towards  "all  who  love 
our  Lord  Jesus  Christ  in  sincerity,"  must 
of  necessity  be  a  union  in  keeping  the  com- 
mands of  Christ;  a  union  in  promoting  the 
interests  of  the  Redeemer's   kingdom,  by 
personal  obedience  to  his  laws,  and  by  a 
systematic  inculcation  of  them  on  all  who 
would  unite  with  us  in  church-fellowship. 
The  first  relative  duty  of  every  Christian, 
whether  he  be  a  member  of  a  church  or  not, 
is  undoubtedly,  (as  he  possesses  ability  and 
opportunity,)  to  tell  the  glad  tidings  of  sal- 
vation to  his  fellow  men.     In  this  Christian 
duty,  which  is  not  peculiar  to  a  church  rela- 
tion. Baptists  and  Ptedobaptists  can  consis- 
tently unite.     Here  we  are  of  one  mind,  one 
heart,  and  one  soul ;  our  principles  are  one, 
our  directory  is  one,  our  practice  is  one,  our 
aim  is  one.     The  love  of  Christ  constrains 
us  both ;  both  are  borne  away  by  its  im- 
pelling influence.     Here,  then,  we  occupy 
common  ground :  there  is  a  oneness  of  feel- 
ing, of  interest,  and  object.     Here  we  are 
emphatically  one.     But  there  is  another  du- 
ty, which,  if  not  equally  important,  is  equal- 
ly imperative  with  that  of  publishing  the 
gospel,  and  which,  in  the  New  Testament, 
immediately  follows,  and  never  precedes, 
the  belief  of  the  gospel.  Christian  baptism; 
a  duty  which  all  believers  should  not  only 
personally  obey,  but  inculcate  on  those  be- 
lievers wiio  have  not  obeyed  it.     But  Bap- 
tists and  Psedobaptists  are  of  two  minds  re- 
specting this  ordinance  ;  the  latter,  indeed, 
(with  a  few  modern  exceptions.)  agreeing 
with  us,  that  baptism  is  the  appointed  mode 
of  entrance  into  visible  church-fellowship, 
but  opposed  to  us  both,  respecting  its  sub- 
jects and  mode  of  administration.    In  church- 
fellowship,  then  Baptists  and  Psedobaptists 
cannot  consistently  unite.     Here  they  can- 
not be  one ;    for,  whichever  is  right,  one 
party  obeys  the  command,  and  the  other 
does  not  obey  it ;  and,  by  consequence,  one 
party  inculcates  Christian  obedience,  and 
the  other  inculcates  a  deviation  from  the 
Christian  law.     Here,  then,  we  divide,  and 
here  we  miist  divide,  each  acting  agreeably 
to   the   dictates    of  his    own    conscience 
While  Pajdobaptists  persist,  for  whatever 
reason,  in  declining  a  compliance  with  what 
we  believe  to  be   Christian  baptism,  our 
union  with  them  in  church-fellowship  would 
be  an  anomaly  equally  opposed  to  reason, 
to  their  own  sentiments,  and  to  Christian 
principle  :  a  union  which  cannot  plead  the 
least  shadow  of  scriptural  authority.     What 
is  Christian  church-fellowship,  but  a  union 
in  keeping  the  Christian  ordinances  as  they 
were  delivered  7     But  a  mixed  church,  so 
far  from  exemplifying  such  a  union,  is  a 


fellowship  established  on  a  solemn  compact, 
the  leading  article  of  which  is,  that  a  com- 
pliance with  the  very  first  personal  obliga- 
tion of  every  believer  shall  not  be  enfor- 
ced ;  a  special  agreement  that  its  members 
shall  not  be  required  to  comply  with  their 
Lord's  commission,  in  the  matter  or  the  or- 
der of  it ;  but  that  some  members  shall  be 
at  liberty  to  deviate  from  either  or  both  I 
Christian  union  commends  itself  to  the  heart 
of  every  Christian  :  but  let  us  be  disuniteil 
to  the  end  of  time,  rather  than  form  an 
unscriptural  alliance.  If  our  Pfedobaptist 
brethren  cannot  see  it  their  duty  to  be  bap- 
tized, rather  than  compromise  the  principle, 
which  they,  for  the  most  part,  equally  with 
the  Strict  Baptists,  profess  to  derive  from 
the  New  Testament,  that  baptism  is  essen- 
tial to  church-fellowship,  let  us  form  our 
churches,  each  on  the  plan  which  he  be- 
lieves to  he  the  mind  of  Christ ;  and  unite 
with  each  other  in  every  Christian  feeling, 
and  in  every  Christian  pursuit,  to  which 
baptism  has  not  a  special  relation.  In  my 
humble  opinion,  this  will  be  a  much  happi- 
er exemplification  of  Christian  Communion, 
and  of  the  union  which  our  Lord  prayed 
might  subsist  among  all  his  disciples,  than 
a  connection  which,  on  the  part  of  the  Bap- 
tists at  least,  involves  the  occasional  sacri- 
fice of  a  Christian  ordinance. 

M.  Still  you  plead  for  "  a  visible  disunimi; 
nor  will  it  avail  you  to  reply,  that  you  culti- 
vate a  fraternal  affection  towards  Christians 
of  other  denominations,  while  you  insist  on 
such  a  visible  separation,  as  must  make  it 
apparent  to  the  world  that  they  are  not  one. 
Internal  sentiments  of  esteem  cognizable 
only  by  the  searcher  of  hearts ;  external 
indications  are  all  that  the  world  has  to 
judge  by  ;  and  so  far  are  you  from  exhibit- 
ing these,  that  you  value  yourselves  in 
maintaining  such  a  position  towards  your 
fellow  Christians,  as  confounds  them,  in  a 
very  important  point,  with  infidels  and  hea- 
thens. What  degree  of  criminality  may 
attach  to  such  a  procedure  it  is  not  for  me 
to  determine ;  but  I  have  no  hesitation  in 
affirming,  that  it  is  most  abhorrent  from  the 
intention  of  the  Head  of  the  church,  and 
miserably  compensated  by  that  more  cor- 
rect view  of  the  ordinance  of  baptism  which 
is  alleged  in  its  support.  '  Charity  is  the 
end  of  the  commandment.'  'the  fulfilling  of 
the  law  ;'  and  since  the  religion  of  Chri.st  is 
not  ceremonial,  but  vital,  and  consists  less 
in  correct  opinions,  and  ritual  observances, 
than  to  those  graces  of  the  Spirit  which  are 
the  '  hidden  man  of  the  heart,'  it  deserves 
serious  consideration,  whether  so  palpable 
a  violation  of  the  unity  of  the  church,  is  not- 
more  offensive  in  the  eyes  of  Him  who  'tries 
the  hearts  and  the  reins,'  than  an  involun- 
tary mistake  of  a  ceremonial  precept." — 
Reasons.  29,  30.     H.  225. 


FULLER    ON    COxVIMUNION. 


261 


S.  My  dear  friend,  this  is  a  serious  charge. 
That  we  plead  for  a  separation,  is  true ; 
hat  why?  If  you  imagine  that  we  do  not 
sincerely  deplore  this  separation,  yon  do  us 
an  injustice.  It  is  not  a  schism  for  which 
we  are  accountable  ;  nor  can  we  prevent  it, 
except  by  a  deliberate  abandonment  of  the 
principles  of  church-fellowship  confessedly 
pre-scribed  by  Christ  and  his  apostles.  A  ne- 
cessily  is  laid  upon  us,  by  the  sentiments  of 
our  brethren ;  and  being  driven  to  the  choice 
ol"  one  of  two  evils,  we  conscientiously 
choose  that  which  appears  to  be  the  least. 
We  love  our  brethren  ;  but  we  do  not,  and 
we  hope  we  never  shall,  so  love  even  the 
best  of  Christians,  as  to  deviate  from  our 
own  views  of  the  Christian  commission 
in  deference  to  theirs.  Assuredly,  this  is 
not  that  "  charity,  which  is  the  fulfilling  of 
the  law,"  but  a  charity  in  deviation  from 
the  law.  "  By  this  we  know  that  we  love 
the  children  of  God,"  said  the  most  affection- 
ate of  all  the  apostles,  "  when  we  love  God 
and  keep  his  commandments."     This  is  a 

f)rinciple,  my  friend,  which  you  would  not 
or  a  moment  hesitate  to  apply  to  individu- 
al obedience.  We,  in  addition,  extend  it  to 
the  obedience  of  our  churches,  as  such. 
We  are  no  advocates  for  a  succedaneous 
love  ;  a  species  of  charity  no  where  dehne- 
ated  or  commended  in  the  New  Testament. 
Nor  will  the  most  attentive  perusal  of  that 
inspired  volume  present  us  with  a  solitary 
instance  of  that  undervaluation  of  Christian 
baptism  which  fornns  so  prominent  a  feature 
in  the  argument  for  mixed  communion. 
Assuredly,  "  graces  of  tlie  Spirit,"  were  nev- 
er intended  to  be  placed  in  opposition  to  the 
ritual  institutions  of  Jesus  Christ.  But  if 
Christian  baptism  is  to  be  depreciated  and 
lightly  esteemed,  on  what  principle  are  we 
to  account  tor  the  profound  reverence  which 
is  manifested  by  all  our  brethren  for  the 
Lord's  supper  ?  How  is  that  that  "  ceremo- 
nial precepf^  is  never  despised  and  under- 
valued ?  and  instead  of  being  celebrated  as 
it  deserves  with  the  most  affectionate  vene- 
ration, virtually  stigmatized  as  a  "petty 
speculation,  and  minute  opinion  ?"  Does 
universal  suffrage  confer  a  dignity  on  one 
"  ritual  observance ;"  and  is  another  "  cere- 
monial precept"  rendered  unimportant,  sim- 
ply because  it  is  unpopular  ?  On  this  prin- 
ciple, the  Christian  religion,  as  a  whole, 
being  decidedly  the  most  unpopular  of  any, 
must  be  least  dignified.  Who  authorized 
you,  my  friend,  to  observe  such  a  marked 
difference  in  your  treatment  of  two  "  cere- 
monial precepts,"  enjoined  by  the  same  Lord 
in  a  certain  order,  on  precisely  the  same 
persons  1  What  is  there,  we  should  be  glad 
to  know,  in  the  whole  of  the  New  Testa- 
ment, to  justify  such  an  invidious  distinction? 
The  Christian  rituals  are  not  rivals :  both 


invested  with  the   same  divine   authority, 
and  equally  demand  the  devout  homage  of 
every   Christian,   and   of  every   Christian 
church.    But  even  if  a  strict  adherence  to 
the  order  of  our  Lord's  commission  were  as 
the  tithing  of  "  anise,  and  mint,  and  cum- 
min," (which  it  were  impiety  to  suppose  ;) 
il"  a  cordial  submission  to  Christian  baptism 
were  but  as  a  single  grain  in  the  scale  of 
Christian  obedience,  (as  has  been  gravely 
asserted  !)  still  the  observance  of  the  moral 
precepts  can  never  sanction  the  neglect  of 
those  which  are  ritual,  and  which,  whatever 
maybe  their  relative  importance,  are  equally 
imperative,  both  having  emanated  from  the 
same  Supreme  Legislator.     "  These  ought 
ye  to  have  done,  and  not  to  leave  the  other 
undone."     The  Jews  were  not  reproved  for 
a  strict  adherence  to  ceremonial  precepts, 
but  for  neglecting  the  weightier  matters  of 
the  law ;  and  if  our  attention  to  the  Chris- 
tian rites,  or  to  either  of  them,  were  a  suc- 
cedaneum  for  Christian  love,  there  would 
be  some  pertinence  in  your  rebuke  :  at  pre- 
sent there  is  none.     What  right,  we  should 
like  to  know,  have  Mixed  Baptists  to  as- 
sume that  they  are  the  only  Baptists  who 
"cultivate    a  fraternal    affection    towards 
Christians  of  other  denominations  ?"    Is  a 
union  with  Pgedobaptists  in  one  Christian 
ordinance  a  more  certain  indication  of  love, 
than  an  equally  cordial  union  with  them  in 
every  Christian  exercise  not  pecuUar  to  ex- 
ternal church-fellowship?     Or  is  that  one 
association  so  exclusively  lovely  and  splen- 
did, as  to  obscure  and  extinguish  the  char- 
acter of  every  other  Christian  association? 
So  then,  a  union  in  prayer,  and  praise,  and 
preaching  the  gospel,  and  the  various  ex- 
ercises of  Christian  benevolence  in  which 
we  do  coalesce  with  our  Paedobaptist  breth- 
ren, is  nothing  ;  and  a  joint  participation  of 
one  Christian  ordinance,  in  which,  for  cer- 
tain conscientious  reasons,  we  are  not  a  par- 
ty, is  every  thing ;  the  all  in  all ;  the  one 
omnivorous,  all    absorbing    indication    of 
Christian  love  !     We  do  not  need  to  be  told, 
that  every  thing,  unaccompanied  with  love, 
is  nothing.     We  are  fully  convinced  that 
love  is  the  cardinal  grace :  but  then  who 
authorized  the  assumption  that  mixed  com- 
munion is  love,  and  that,  in  the  New  Testa- 
ment, love  means  Mixed  Communion  ?    Or 
where  is  it  asserted,  that  the  joint  participa- 
tion of  the  Lord's  supper  is  to  constitute  the 
test  of  Christian  charity?  especially,  such  a 
union  at  the  Lord's  table,  as  is  confessedly 
(though  in  your  opinion,  justifiable  !)  an  in- 
fringement on  the  regulations  prescribed  by 
"the  Governor  of  the  feast,"  in  his  last  com- 
mission 1     Surely,  my  friend,  this  is  a  new 
Test  Act ;  and  strange  to  tell,  enacted  by  a 
Protestant  Dissenter  of  the  nineteenth  cen- 
tury !    Now,  just  consider  for  a  moment. 


emanate  from  the  same  glorious  Lord,  pi.v^\  the  consequence  of  making  our  union  vvitJi 


262 


FULLER    ON    COMMUNION, 


Psedobaptists  at  the  Lord's  table  the  test  of 
our  Christian  regard  towards  them  ;  and  I 
am  persuaded,  your  benevolent  mind  will 
abandon  the  position  for  ever.  On  this  prin- 
ciple, it  follows,  of  necessity,  that  the  Strict 
Baptists  (let  the  fact  be  as  it  may,)  are  to 
be  considered  as  destitute  of  Christian 
love : — Therefore  they  are  to  be  consider- 
ed as  having  no  title  to  the  comfortable 
persuasion  that  they  have  "  passed  from 
death  unto  life :"  for  hereby  "  we  know 
that  we  have  passed  from  death  unto  life, 
because  we  love  the  brethren."  Nay,  it  be- 
comes a  matter  for  grave  consideration  with 
the  church,  whether  these  strict  adherents 
to  the  order  of  our  Lord's  commission  have 
"  received  the  grace  of  life  ;"  for  "  he  that 
loveth  not  his  brother,  abideth  in  death." 
And  is  it  not  very  presumptuous  in  Psedo- 
baptists to  repose  in  unsuspicious  security 
while  their  persons  are  accessible  to  these 
enemies  of  mixed  communion?  for  "whoso 
hateth  his  brother  is  a  murderer !  and"  — 
Nay,  in  pity,  stop  ;  peradventure  they  may 
have  repentance  ;  and  by  yielding  to  a  love- 
ly deviation  from  their  Lord's  commission, 
be  acknowledged  as  exhibiting  "  the  move- 
ments and  expressions  of  charity,"  and  be 
released  from  the  painful  suspicion,  for  want 
of  evidence  to  the  contrary,  of  being  mur- 
derers, destitute  of  spiritual  life,  and  expos- 
ed to  eternal  death  !*  Now,  my  friend,  I 
cannot  for  a  moment  suppose  that  you  be- 
lieve we  are  destitute  of  Christian  love  to 
our  P^edobaptist  brethren,  and  therefore  ob- 
noxious to  these  tremendous  consequences. 
Then  why,  by  perpetually  exhibiting  strict 


*  If  the  practice  of  our  opponents  ?rere,  as  is  repre- 
sented, the  essence  of  Cliristian  charity,  what  an  import- 
ant service  might  be  rendered,  in  the  event  of  a  new 
translation,  by  the  substitution  of  the  term  mixed  com 
inunion,  for  the  words  love  and  charity,  in  all  those  texts 
in  which  the  expressions  relate  to  the  exhibition  of  this 
grace  towards  our  fellow  Christians.  Not  that  these 
terms  are  considered  preri«e/i/  synonymous;  forthoiiijh 
the  Strict  Baptists  cannot  obtain  credit  for  "  exhibitim; 
external  indications  of  esteem  towards  Pa^dobaptists,' 
the  existence  of  sortof/a^era/  love  in  their  breasts,  is  not 
we  believe,  in  every  case,  absolutely  denied.  As  a  syn 
endoche,  the  alteration  must  be  very  imposins,  and  "  ir 
perfect  accordance  with  the  genius  of  Oriental  speech, 
which,  in  the  exhibition  of  a  complex  object,  is  wont  to 
represent  it  only  by  its  boldest  and  most  impressive  fea 
ture." — The  following  may  serve  as  a  specimen  : 

Now  abideth  faith,  hope,  mixed  communion,  these 
three  :  but  the  greatest  of  these  is  mixed  commtinion. 

Put  on  bowels  of  mercies,  kindness,  humbleness  of 
mind,  meekness,  lon^-sufTering ;  forbearing  one  another, 
and  forgiving  one  another.  And  above  all  these  things, 
put  on  mixed  communion,  which  is  the  bond  of  perfect- 
ness. 

Ncilher  circumcision  availeth  any  thing,  nor  imcir- 
cumcision  ;  but  faith  which  worketh  by  Tnixed  comm,u 
nion. 

It  might  be  still  more  desirable,  with  respect  to  the  last 
of  those  passages,  to  convince  the  new  Translators  nf 
the  propriety  of  deviating  from  the  letter  of  the  original. 
in  favor  of  its  su|)posed  spirit,  by  the  substitution  a(  bap- 
tism (or  circumcision ;  and  of  no  baptism,  (or  uncircu m- 
cision.  With  these  trifling  corrections,  the  argument 
would  be  complete,  and  this  unliappy  controversy  would 
be  laid  to  rest  for  ever.  No  Strict  Baptist,  however  big 
oted,  could  withst;ui(l  such  irrefragible  evidence;  and 
all  Christians  might  form  one  glorious  communion,  hav 
ing  one  Lcrd,  vinny  faiths,  and  no  baptism  .' 


communion  as  indicating  the  absence  of 
that  grace,  convey  such  a  hateful  insinua- 
tion? How  studiously,  and  industriously, 
and  successfully,  this  false  imputation  must 
have  been  circulated  by  some  of  our  "public 
teachers,"  (from  whom,  Mr.  Hall  assures 
us,  almost  every  error  is  derived  !)  is  evi- 
dent, from  the  circumstance,  that  among 
our  liberal  opponents,  a  Strict  Baptist,  and 
a  strait-laced  bigot,  are,  very  generally,  con- 
vertible terms  !  My  dear  friend,  however 
charitable  you  may  feel,  towards  Christians 
of  other  denominations,  you  have  no  right 
to  misrepresent  the  Strict  Baptists.  If  you 
have  expended  all  your  candor,  pray  be- 
stow upon  us  a  scantling  of  justice.  To 
bring  us  into  disrepute  you  tell  the  world 
that  Strict  Baptists  exhibit  "no  internal  in- 
dications of  esteem  towards  Christians  of 
other  denominations."  But  this  is  not  true. 
And  for  proof  of  my  assertion,  I  appeal  to 
our  mutual  friend,  Mr.  Hall.  It  is  not  long 
since,  adopting  his  language,  you  charged 
us  with  inconsistency  for  doing  that,  which 
you  now  accuse  us  of  not  doing  !  for  acting 
towards  other  Christians,  in  every  particu- 
lar except  church-fellowship,  precisely  as 
you  do.  But  that  acknowledgment,  or  ra- 
ther that  accusation,  (for  our  very  virtues 
are  represented  as  a  stigma  and  areproach !) 
that  we  do  act,  in  every  other  particular, 
just  as  you  act,  and  do  not  withhold  from 
them  other  tokens  of  fraternal  regard,  is  ut- 
terly irreconcilable  with  the  charge  you 
now  prefer  ;  viz. :  that,  "  so  far  from  exhib- 
iting external  indications  of  esteem,  we  val- 
ue ourselves  in  maintaining  such  a  position 
towards  our  fellow  Christians  as  confounds 
them,  in  a  very  important  point,  with  infi- 
dels and  heathens."  It  will  not  avail  to  re- 
ply, in  mitigation  of  the  severity  of  this 
charge,  that  you  alluded  merely  to  commu- 
nion at  the  Lord's  table :  because  you  have 
alleged  tliis  single  restriction  as  the  very 
proof  that  we  do  not  exhibit  towards  Psedo- 
baptists any  external  indications  of  esteem. 
But  one  of  these  accusations  must  be  with- 
drawn: it  is  impossible  in  the  nature  of 
things,  that  both  should  be  true ;  one  of 
them  must  he  a  fiction,  not  to  say  a  calum- 
ny. You  tell  us,  in  the  first  place,  in  agree- 
ment with  Mr.  Hall,  how  inconsistent  we 
are,  in  7iot  withholding  from  Psedobaptists 
every  token  of  fraternal  regard.  Well,  we 
admit  the  fact,  and  have  endeavored  to  re- 
pel the  alleged  inconsistency.  But  it  is  too 
much,  after  this,  to  turn  round  and  tell  us, 
in  the  next  place,  that  we  do  withhold  those 
tokens  of  fraternal  regard ;  or,  in  other 
words,  that  we  do  not  exhibit  externa]  indi- 
cations of  esteem  towards  Christians  of  other 
denominations  !  My  friend,  we  «idmit  the 
first  accusation,  and  repel  the  supposed  in- 
consistency. But  we  deny  the  last,  and 
challenge  you  to  the  proof     What !  is  there 


FULLER    ON    COMMUNION, 


26S 


no  external  "  Christian  communion,"  but  at 
the  Lord's  table  ?  Undoubtedly  there  is. 
But  as  you  may  hesitate  to  receive  my  opin- 
ion, just  be  so  kind  as  once  more  to  consult 
our  good  friend  Mr.  Hall ;  and  you  will  in- 
stantly discover,  that  in  this  particular  we 
are  precisely  of  one  opinion.  "  Nothing  is 
more  certain,"  says  that  great  writer,  [i?ea- 
sons,  35,  36.  H.  298.]  "than  that  the  commu- 
nion of  saints  is  by  no  means  confined  to  one 
particular  occasion,  or  limited  to  one  transac- 
tion, such  as  that  of  assembling  around  the 
Lord's  table :  it  extends  to  all  the  modes  by 
which  believers  recognize  each  other,  as  the 
members  of  a  common  head.  Evei-y  ex- 
pression of  fraternal  regard,  everj'  partici- 
pation in  the  enjoyments  of  social  worship, 
every  instance  of  the  unity  of  the  Spirit  ex- 
erted in  prayer  and  supplication,  or  in  acts 
of  Christian  sympathy  and  friendship,  as 
truly  belongs  to  the  communion  of  saints,  as 
the  celebration  of  the  Eucharist."  And, 
however  you  may  be  disposed,  he  avows  his 
conviction,  that  in  all  these  particulars  but 
one,  we  act  just  as  you  do.  I  hope,  there- 
fore, in  future,  you  will  study  your  author 
to  better  purpose,  than  again  to  accuse  us 
Q^not  doing  that,  for  rfoino- which,  while  we 
decline  to  ascend  the  last  step  of  his  ladder 
of  perfect  love,  Mr.  Hall  reproaches  us  with 
inconsistency.  I  do  not  expect  you  to  agree 
with  me ;  but  do  for  your  own  credit,  agree 
with  your  friend. 

M.  Well,  well;  I  did  not  mean  to  disagree 
with  Mr.  Hall,  I  assure  you  !  I  suppose  1 
must  have  forgotten  what  he  said.  But,  as  I 
perceive  now,  that  he  has  given  you  credit 
for  acting  towards  Christians  of  other  de- 
nominations just  as  we  do,  except  in  one 
particular,  I  will  not  again  accuse  you  of 
not  exhibiting  towards  them  external  indi- 
cations of  esteem.  But  allow  me  once  more 
to  recur  to  the  vain  boast  of  the  Strict  Bap- 
tists, of  a  scrupulous  adherence  to  the  ex- 
ample of  the  apostles. 

"  Say,  did  the  apostles  refuse  the  commu- 
nion of  good  men  ?  Did  they  set  the  exam- 
ple of  dividing  tliem  into  two  classes,  a  qual- 
ified and  a  disqualified  class ;  and  while 
they  acknowledge  the  latter  were  objects  of 
the  divine  favor,  equally  with  themselves, 
enjoin  on  their  converts  the  duty  of  disown- 
ing them  at  the  Lord's  table  ?  Are  any 
traces  to  be  discovered  in  the  New  Testa- 
ment of  a  society  of  Pviiftts,  who,  under 
the  pretence  of  superior  illumination  on  one 
subject,  kept  themselves  aloof  from  the  Chris- 
tian world,  excluding  from  their  communion 
myriads  of  those  whom  they  believed  to  be 
heirs  of  salvation?  Did  thev  narrow  their 
views  of  church-fellowship,  lor  the  purpose 
of  holding  up  to  view  one  neglected  truth? 
The  direct  tendency  of  such  a  principle  is 
not  merely  to  annihilate  the  unity  of  the 
church,  but  to  contract  the  heart,  to  narrow 


the  understanding,  and  in  the  room  of  'hold- 
ing forth  the  word  of  life,'  to  invest  every 
petty  speculation,  and  minute  opinion,  with 
the  dignity  of  a  fundamental  truth." — Bea- 
soihs,  30,31.     i/.  296. 

S.  Gently,  my  friend,  gently.  You  have 
no  right,  even  by  implication,  to  class  a 
Christian  precept  with  "  petty  speculations, 
and  minute  opinions."  Does  the  Lord's 
supper  also,  as  you  celebrate  it,  occupy  the 
same  degraded  position?  I  humbly  con- 
ceive, that  the  least  of  the  Christian  com- 
mands is  as  imperative  as  the  greatest. 
But  who  will  have  the  hardihood  to  affirm 
that  baptism  in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Spirit,  is  a 
little  command?  That  a  Christian  com- 
munity cannot  be  expected  to  maintain  a 
uniformity  of  sentiment  in  "  every  petty 
speculation,  and  minute  opinion,"  is  freely 
admitted :  but  nothing  is  more  clear,  than 
that  they  can  and  ought  to  maintain  a  uni- 
formity of  both  sentiment  and  practice,  in 
relation  to  all  the  commands  of  Jesus  Christ, 
of  perpetual  obligation.  There  may  be 
speculations,  respecting  which  uniformity 
may  be  unimportant ;  bui  to  place  a  single 
command  of  Jesus  Christ,  of  perpetual  ob- 
ligation on  a  level  with  these,  indicates  no 
high  degree  of  reverence  for  his  supreme 
authority.  In  reply  to  your  string  of  ques- 
tions relative  to  the  apostolic  church,  you 
must  allow  me  to  ask  a  few  previous  ques- 
tions. Did  any  good  man  ever  apply  to  the 
apostles,  to  be  received  without  Christian 
baptism  ?  Would  he  have  been  so  received, 
if  he  had  made  the  application  7  Did  two 
such  classes  of  Christians  as  we  are  acquain- 
ted with,  exist  in  the  apostolic  age?  If 
they  had  existed,  would  the  apostles  have 
deviated  from,  their  instructions  7  Are  there 
any  traces  in  the  New  Testament  of  such 
mixed  communities  as  yours,  having  one 
Lord,  one  faith,  and  two  baptisms  7  some 
of  the  members  being  allov^ed  to  substitute 
a  human  invention  for  a  Christian  command, 
(that  Christian  command,  too,  which  was 
enjoined  as  "  the  pjnor  obligation !")  thus 
making  void  the  law  of  Christ,  by  their  tra- 
ditions? The  direct  tendency  of  such  a 
system  is,  as  we  have  already  seen,  to  un- 
dermine the  authority  of  Christ  to  destroy 
the  unity  which  he  prayed  might  subsist 
among  his  disciples,  and,  under  the  specious 
pretence  of  charity,  to  promote  the  most 
baneful  and  incurable  schisms. 

M.  It  is  not  pretended,  certainly,  that 
[there  were  any  churches,  in  the  apostolic 
I  age,  composed  of  Baptists  and  Pa'dobaptists, 
for  a  very  obvious  reason.  But  the  princi- 
ple on  which  we  proceed,  in  the  admission 
of  our  erroneous  fellow  Christians,  is  dis- 
tinctly recognized  by  St.  Paul.  He  did  not 
1  require  unilormity  of  sentimentand  practice; 
I  but  inculcated  on  the  church  at  Rome,  in  a 


S64 


FULLER    ON    COMMUNION. 


spirit  of  the  most  enlarged  Catholicism, 
the  toleration  of  their  erroneous  brethren : 
"  Him  that  is  weak  in  the  faith,  receive  ye. 
For  God  hath  received  him."  From  hence 
we  conclude,  that  we  ought  to  receive  all 
whom  God  has  received  :  and  as  our  Piedo- 
baptist  brethren  are  unquestionably  of  that 
immber,  their  reception  is  as  imperative  as 
ii'  they  had  been  mentioned  by  name. 

>S'.  I  am  quite  aware,  my  friend,  that  this 
is  your  strong  position.  And  I  can  assure 
you  I  have  not  the  slightest  desire  to  evade 
uny  argumeiit  which  you  may  please  to  ad- 
vance. We  will,  then,  if  you  please,  make 
this  the  subject  of  our  next  Conversation. 

M.  We  will :  andif  you  are  not  then  con- 
vinced of  your  error  in  rejecting  pious  Pae- 
dobaptists,  I  shall  begin  to  think  you  are 
incorrigible. 

<S.  Perhaps,  tny  friend,  we  should  not  re^ 
ject  such  as  the  apostles  would  have  receiv' 
ed.  But  we  must  not  anticipate.  When 
shall  we  meet  again  ? 

M.  To-morrow  evening,  if  you  please : 
and  recollect,  I  am  quite  prepared  to  receive 
you,  my  friend,  weak  in  the  faith  as  I  think 
you  are ! 

S.  Receive  me,  indeed !  And  is  that  all? 
You  must  surely  have  forgotten  your  prece- 
dent! The  Apostle  enjoins  not  only  that 
the  strong  should  receive  their  weak  breth- 
ren ;  but  also,  that  rather  than  throw  a  stum- 
bling-block in  their  way,  they  should  even 
abandon  their  own  practice  !  Now  it  is  no- 
torious, that  this  practice  of  yours,  this  mixed 
communion,  has  proved  a  great  stumbling- 
block  to  some  of  your  Baptist  brethren. 
Under  a  momentary  impulse  of  feeling,  af- 
ter many  hesitations  and  doubts,  they  have 
at  length  been  induced  to  yield  to  the  fascin- 
ations and  allurements  of  your  mixed  assem- 
blies, contrary  to  the  dictates  of  a  cool  and 
deliberate  judgment,  whereby  their  weak 
consciences  have  been  wounded.  You  must, 
therefore,  if  you  would  make  any  pretensions 
to  "  walking  charitably,"  extend  your  cour- 
tesy ;  stretch  it  out  to  the  full  length  of  your 
precedent ;  and  not  only  receive  us,  but,  in 
deference  to  our  "  weakness,"  abandon  your 
favorite  practice !  Just  be  so  kind  as  to 
think  tliis  over,  my  friend,  before  our  next 
interview. 


CONVERSATION    VI. 

A  Reception  to  Church-fellowship,  of  all 
whom  God  has  received,  in  obedience  to 
the  Christian  Commission,  but  not  in  de- 
viation from  it,  the  Imperative  duty  of 
Christian  Chnrchcs,  nGlwith-slanding  a 
diversity  of  opini<m  and,  practice  in  rela 
tion  to  matters  of  indiffereyire. 


M. 


Welcome,  my  friend  I    1  have  ahvays 


been  glad  to  see  you ;  but  I  am  particularly 
pleased  this  evening.  Our  Conversations 
hitherto  have  not  been  very  congenial  with 
my  ieelings ;  and  it  is  to  me,  I  assure  you, 
quite  "  refreshing,"  to  turn  from  "  the  rigid 
and  repulsive  principles,"  which  have  at 
present  engaged  our  attention,  to  the  con- 
templation of  "  the  generous  maxims  of  the 
New  Testament." 

S.  Then  perhaps  we  may  agree,  to-night ; 
for  I  assure  you,  my  friend,  I  am  quite  as  dis- 
posed to  adhere  to  the  "generous maxims"  of 
the  New  Testament,  as  to  what  you  desig- 
nate our  "  rigid  and  repulsive  principles." 
I  am  no  advocate  for  dividing  the  scriptures 
between  us,  appropriating  one  set  ol  texts 
to  my  own  party,  and  the  others  to  our  op- 
ponents. I  would  not  only  say,  with  Chil- 
lingworth,  "  The  Bible  alone  is  the  religion 
of  Protestants ;"  but,  The  scriptures,  even  all 
the  scriptures  which  are  applicable,  shall  be 
the  foundation  of  every  part  of  my  religious 
system.  That  creed  or  that  practice  which 
requires  the  rejection  of  any  relevant  part 
the  word  of  God,  in  its  intended  application, 
must,  I  conceive,  be  indefensible.  Now 
then,  my  friend,  be  so  kind  as  to  state  these 
"  generous"  maxims  of  the  New  Testa- 
ment, that  we  may  ascertain  Avhether,  or 
not,  they  are  opposed  to  what  you  are  pleas- 
ed to  denominate  our  "  rigid  and  repulsive" 
principles. 

M.  Besides  innumerable  inculcations  of 
kindness  and  brotherly  love,  in  their  most 
amiable  forms,  there  is  one  exhortation  to 
which  I  would  invite  your  particular  atten- 
tion. "  We  are  expressly  commanded  in 
the  scriptures,  to  tolerate  in  the  churcli 
those  diversities  of  opinion  which  are  not 
inconsistent  with  salvation.  We  learn  from 
the  New  Testament,  that  a  diversity  of 
views  subsisted  in  the  times  of  the  apostles, 
betwixt  the  Jewish  and  Gentile  converts 
especially,  the  former  retaining  an  attach- 
ment to  the  ancient  law,  and  conceiving  the 
most  essential  parts  of  it  to  be  still  in  force ; 
the  latter,  from  corrector  views,  rejecting  it 
altogether.  Some  declined  the  use  of  cer- 
tain kinds  of  meat  forbidden  by  Moses, 
which  others  partook  of  without  scruple : 
'  one  man  esteemed  one  day  above  anoth- 
er,' conscientiously  observing  the  principal 
Jewish  solemnities  ;  '  another  esteemed  ev- 
ery day  alike.'  Instead  of  attempting  to 
silence  these  differences,  by  interposing  his 
authority,  St.  Paul  enjoins  mutual  tolera- 
tion. '  Him  that  is  weak  in  the  faith  receive 
ye,  not  to  doubtful  disputations.  For  one 
believe th  that  he  may  eat  all  things ;  anoth- 
er, who  is  weak,  eateth  herbs.  Let  not 
him  that  eateth,  despise  him  that  eateth 
not ;  and  let  not  him  that  eateth  not,  judge 
him  tliat  enlefli :  for  God  hath  received  him. 
Who  ;u-t  thou  that  judgest  another  man's 
servant  ?  unto  his  own  master  he  standeth 


FULLER     ON     COMMUNION. 


265 


or  fallelli.  Yea,  he  shall  be  holden  up; 
for  God  is  able  to  make  him  stand.  One 
man  esteemeth  one  day  above  anotlier: 
another  esteemeth  every  day  alike.  Let 
every  man  be  tully  persuaded  in  his  own 
mind.'  (Rom.  xiv.  1 — 5.)  To  the  same 
purpose  are  the  following  injunctions  in  the 
next  chapter :  '  We  then  that  are  strong, 
ought  to  bear  the  infirmhies  of  the  weak, 
and  not  to  please  ourselves.  Now  the  God 
of  peace  and  consolation  grant  you  to  be 
hke-minded  one  towards  another,  according 
to  Jesus  Christ,  that  ye  may  with  one  mind 
and  with  one  mouth,  glorify  God,  even  the 
Father  of  our  Lord  Jesus  Christ.  Where 
fore  receive  ye  one  another,  as  Christ  also 
received  us,  to  the  glory  of  God.'  (Rom. 
XV.  1,  5 — 7.)  It  cannot  be  denied,  that  these 
passages  contain  an  apostolic  canon  for  the 
regulation  of  the  conduct  of  such  Christians 
as  agree  in  fundamentals,  while  they  differ 
on  points  of  subordinate  importance ;  and  by 
this  canon  they  are  commanded  to  exer- 
cise a  reciprocal  toleration  and  indulgence, 
and  on  no  account  to  proceed  to  an  open 
rupture.  In  order  to  determine  hoAv  far 
these  apostolic  injunctions  oblige  us  to  tol 
erate  the  supposed  error  of  our  Pcedo- 
baptist  brethren,  we  have  merely  to  consi 
der  whether  it  necessarily  excludes  them 
from  being  of  the  number  of  those  whom 
Christ  has  received  to  the  glory  of  the 
Father,  whether  it  be  possible  to  hold  it 
with  Christain  sincerity,  and  finally,  wheth- 
er its  abettors  will  stand  or  fall  in  the  eter- 
nal judgment.  If  these  questions  are  an- 
swered in  the  way  which  Christian  candor 
irresistibly  suggests,  and  which  your  own 
judgment  approves,  they  conclude  in  favor 
of  the  admission  of  Psedobaptists  to  com- 
munion, not  less  forcibly  than  il'  they  had 
been  mentioned  by  name ;  and  all  attempts 
to  evade  them,  must  prove  futile  and  abor- 
tive. If  it  be  asserted,  on  the  contrary,  tliat 
a  mistake  on  the  subject  of  baptism  is  not 
comprehended  in  the  above  description,  the 
passages  adduced  must  be  acknowledged 
irrelevant,  and  the  whole  controversy  as- 
sumes a  new  aspect." — Terms,  96.     //.  65. 

S.  My  dear  friend.  I  have  been  listening 
to  your  observations  with  profound  atten- 
tion, and  cordially  approve  of  the  toleration 
and  forbearance  enjoined  by  the  Apostle. 
And  though  the  reception  here  recommend- 
ed could  not  be  a  reception  to  external 
church-fellowship,  since  both  parties  were 
already  members  :  still,  as  they  were  mem- 
bers, and  continued  to  sustain  that  relation, 
it  appears  to  me,  a  fair  inference,  that,  had 
they  now,  for  the  first  time,  applied  for  ad- 
mission into  the  church  at  Rome,  their 
points  of  difference  would  not  have  prevent- 
ed their  reception.  But  what  then  ?  Why 
simply  this :  That  siinilar  diversities  are  to 
be  tolerated  in  our  churches.     This  is  the 

Vol.  1.— Hh. 


ultimauim ;  and,  consequently,  tlie  prece- 
dent is  totally  inapplicable  to  the  present 
controversy.  Do  you  seriously  believe  that 
the  circumstances  of  tlie  respective  parties 
are  similar? 

M.  I  do.  '•  The  forbearance  which  the 
Apostle  enjoins,  was  exercised  towards  a 
class  of  persons  exactly  in  the  same  situa- 
tion, as  far  as  its  principle  is  concerned, 
with  the  modern  Pfedobaptists  ;  that  is,  to- 
wards persons  who  violated  a  precept  which 
was  still  supposed  to  be  in  force." — Reply, 
16S.    //.  229. 

.S.  True — -'supposed"  to  be  in  force! 
But,  allow  me  to  ask,  my  friend,  Is  the  vio- 
lation of  a  precept  which,  (allowing  the  ut- 
most tor  which  you  plead.)  was  only  sup- 
posed to  be  in  force,  but  which,  on  your 
own  confession,  was  not,  at  the  time,  actu- 
ally in  force,  and  which,  if  it  ever  were  in 
force,  was  never  binding  on  the  party  accu- 
sed of  violating  it,  to  be  placed  on  a  level 
with  the  neglect  of  a  Christian  precept, 
which  on  your  own  confession,  is  in  force, 
which  is  binding,  and  binding  on  every  be- 
liever? The  practice  of  the  Gentile  was, 
on  your  own  showing,  correct :  it  was  per- 
fectly unexceptionable:  while  the  utmost 
that  can  be  pretended  of  the  scrupulosities 
of  the  Jew  is,  that  they  were  alUncable. 
Are  you,  then,  prepared  to  affirm  the  for- 
mer of  ■pcedobaptism,  and  the  latter  of  the 
sacred  rite  to  which  you  have  attended? 
The  Jew  Avas  the  weak  brother :  The  Gen- 
tile was  strong.  Are  tjou  weak  ?  And  are 
the  Pcedobaptists  strong  ?  If  so,  tlie  con- 
troversy assumes  a  new  aspect !  If  not, 
the  situation  of  the  parties,  (as  far  as  this 
view  is  concerned,)  so  far  from  being  ••ex- 
actly similar,''^  is,  in  the  very  last  degree, 
dissimilar. 

M.  But  "  it  is  not,  be  it  remembered,  by 
a  peremptory  decision  of  the  controversy,  or 
by  assigning  the  victory  to  one  in  jirefer- 
ence  to  the  other,  that  the  Apostle  attempts 
to  effect  a  reconciliation.  He  endeavors  to 
bring  it  about  while  each  retains  his  jjecu- 
liar  sentiments ;  from  which  it  is  manifest, 
that  there  was  nothing  in  the  views  of  either 
party,  which  in  his  judgment,  formed  a  le- 
gitimate barrier  to  union.  The  attachment 
of  the  Jew  to  the  observation  of  the  legal 
ceremonies,  was  not.  in  his  opinion,  a  suffi- 
cient reason  for  refusing  to  unite  with  him, 
by  whom  they  were  disregarded." — Reply, 
16S.     H.  229. 

»S'.  Nor  was  it  a  sufficient  reason.  That 
the  Apostle  endeavored  to  reconcile  those 
parties,  while  each  retained  his  peculiarities, 
is  undeniable  ;  from  which,  as  you  ju.stly 
observe,  it  is  evident  there  was  nothing  in 
their  views  which  formed  a  legitimate  bar- 
rier to  their  union.  But  wliethcr,  fi'om  a 
similar  conviction,  he  would,  if  ijrescntcd 
with  the  opportunity,  adopt  a  similar  conduct, 


266 


FULLER    P-\     COMMUNION, 


in  relation  to  oui'  peculiarities,  is  quite] though  confessedly  wealcnesses,  were  clear- 
another  question.  Be  that  as  it  may,  you  Ay  aUoicable.  Will  you  affirm  this  ol"pa?do- 
must  allow  me  to  dissent,  in  toto,  from  your  i  baptism,  and'  of  the  neglect  of  the  Chris- 
preliminary  observation.  My  friend,  the'tian  ordinance?  The  non-observance  of 
Apostle  did  decide  the   controversy.     He  days,  and  the  participation  of  meat,  though 


did  say  which  was  the  weak  brother : 
"  Another,  xoho  is  weak,  eateth  herbs." 
He  clearly  justified  the  Gentile  converts, 
while  he  respected  the  conscientious  scru- 
ples of  his  brethren  in  the  flesh:  "/know 
ami  am  persuaded,  (says  he,)  that  there  is 
nothing  unclean  in  itself:  but  to  him  that 
esteemeth  any  thing  to  be  unclean,  to  him 
it  is  unclean."  A  more  "peremptory  de- 
cision of  the  controversy,"  than  this  is 
scarcely  conceivable.  And  even  in  exhort- 
ing the  Gentiles  not  to  throw  a  stumbling- 
block  in  the  way  of  their  weak  brethren,  he 
affirms  that  their  practice  is,  in  itself,  good. 
"  Let  not  your  good  be  evil  spoken  of" 
Unquestionably,  the  Apostle  recommended 
mutual  toleration,  while  each  party  retain- 
ed his  peculiarity :  but  v:hy  ?  Plainly  be- 
cause the  practice  lor  which  each  party  con- 
tended, was  discretio'nal.  Each  party  might 
retain  his  peculiarity ;  but  the  peculiarity 
which  each  party  might  retain,  was  not 
binding,  either  on  liimself,  or  on  his  broth- 
er. The  indiscriminate  participation  of 
meat  was  not  obligatory,  either  on  the  Gen- 
tile, or  on  the  Jew ;  for  it  was  not  command- 
ed :  nor  was  a  scrupulous  abstinence  im- 
perative, either  on  the  Jew,  or  on  the  Gen- 
tile ;  for  it  was  not  commanded.  Both 
practices,  if  attended  to  conscientiously,  and 
without  a  violation  of  the  law  of  love,  were 
clearly  alioxcable,  but  as  clearly  unimpera- 
tive.  Show  that  this  is  true  of  baptism  and 
peedobaptism,  and  the  controversy  will  be 
decided.  But  who  will  venture  to  maintain, 
that  the  substitution  of  a  worldly  ceremony 
for  a  Christian  ordinance  is  allowable  in 
any  Christian?  or  that  Christian  baptism 
is  not  enjoined  on  a// believers  ?  The  oth- 
er peculiarity  to  which  you  refer  us,  is  sub- 
ject to  the  same  decision.  One  man  es- 
teemed "one  day  above  another:"  .another 
esteemed  "every  day  alike."  Here  also 
they  are  exhorted  to  mutual  toleration. 
But  rohy  7  Plainly,  because,  as  in  the  for- 
mer case,  the  peculiarity  of  each  party, 
though  alioxcable  was  unimperative.  But 
who  will  presume  to  affirm  this  of  owr  pecu- 
liarities ?  If  the  scriptures  may  be  permit- 
ted to  decide,  paedobaptism  is  neither  im- 
perative nor  allowable.  They  who  "  teach 
for  doctrines  the  commandments  of  men," 
are  expressly  said  to  "  make  void  the  law  of 
God"  by  their  traditions.  On  the  contrary, 
if  we  may  form  a  judgment  from  the  same 
infallible  testimony,  Christian  baptism  is 
not  only  jmtijiahle,  but  imperative  ;  and  im- 
perative, not  on  07ie  class  of  Christians  only, 
out  on  all  penitent  believers.  The  observ- 
ance of  days,  and  abstinence  from  meat, 


"  good"  were  unimperative :  and  the  latter 
was  not  only  not  to  be  required  of  the  "  weak 
in  the  faith,"  but  was  actually  to  be  waived 
on  the  part  of  the  strong,  in  defiirence  to 
their  weak  brethren!  But  what  Baptist 
would  be  so  accommodating?  And  yet 
psedobaptism  mnst  be  Hllowablc,  and  Chris- 
tian baptism  must  be  unimperative,  or  the 
ancient  and  the  modern  controversies  are  in 
their  principle,  totally  dissimilar. 

HI.  But  "  neither  of  the  ancient,  nor  of 
the  modern  error,  is  it  i)retended  that  they 
are  fundamental,  or  that  they  endanger  the 
salvation  of  those  wdio  hold  them.  Thus 
far  they  stand  on  the  same  footing,  and  the 
presumption  is,  that  they  ought  to  be  treat- 
ed in  the  same  manner.  Before  we  come 
to  this  conclusion,  however,  it  behooves  us  to 
examine  the  principle  on  which  the  Apos- 
tle enjoins  toleration,  and  if  this  is  applica- 
ble in  its  full  extent  to  the  case  of  our  Pae- 
dobaptist  brethren,  no  room  is  let\  for  doubt. 
The  principle  plainly  is,  that  the  error  in 
question  was  not  of  such  magnitude  as  to 
preclude  him  who  maintained  it  from  the 
favor  of  God.  '  Let  not  him  who  eateth, 
despise  him  who  eateth  not ;  and  let  not 
him  who  eateth  not,  judge  him  who  eateth ; 
for  God  hath  received  him.  Who  art  thou, 
that  judgest  another  man's  servant  ?  To 
his  own  master  he  standeth  or  falleth.  Yea, 
he  shall  be  holden  up ;  for  God  is  able  to 
make  him  stand.''  In  the  same  manner,  in 
the  next  chapter  of  the  same  Epistle,  after 
reminding  the  strong  that  it  is  their  dnty  to 
bear  the  infirmities  of  the  weak,  he  adds, 
'  Wherefore  receive  ye  one  another,  as 
Christ  also  hath  received  us  to  the  glory  of 
the  Father.  If  such  is  the  reason  assigned 
ibr  mutual  toleration,  and  it  is  acknowl- 
edged to  be  a  sufficient  one,  which  none  can 
deny  without  impeaching  the  inspiration  of 
the  writer,  it  is  as  conclusive  respecting  the 
obligation  of  tolerating  every  error  which 
is  consistent  with  a  state  of  salvation,  as 
if  tliat  error  had  been  mentioned  by  name; 
and  as  few,  il'  any,  are  to  be  met  Avith,  who 
doubt  the  piety  of  many  Psedobaptists,  it 
not  only  justifies  their  reception,  but  ren- 
ders it  an  indispensable  duty." — Reasons, 
32,  34.     H.  296. 

»S.  It  is  freely  admitted,  my  friend,  that 
your  statement  of  the  principle  on  which 
toleration  was  enjoined  in  the  church  at 
Rome,  is,  as  far  as  it  extends,  correct ;  and 
if  what  you  have  advanced  were  the  whole 
of  the  principle  on  which  the  Apostle  pro- 
ceeded, I  do  not  see  how  your  conclusion 
is  to  be  resisted.  But  it  is  not.  The  prin- 
ciple is  evidently  compound,  consisting  of 


FULLER     ON     COMMUNION 


267 


three  essential  particulars.  1.  God  had 
received  the  parties.  2.  They  were  con- 
scientious. 3.  Their  peculiarities  were  not 
subversive  of  any  existing  divine  law.* 
Now,  the  apparent  weight  of  yonr  argu- 
ment arises  from  the  partial  representation 
you  give  of  this  three-fold  principle.  You 
select  a  part,  and  reason  from  that  as  if  it 
were  the  whole  !  On  the  contrary,  we  con- 
tend for  the  recognition  of  the  principle  as 
a  whole,  and  feel  no  disposition  to  evade 
the  conclusion.  Reduced  to  a  simple  prop- 
osition, the  conclusion  is  neither  more  nor 
less  than  this:  Christian  chi;rches  are  to 
receive  all  whom  God  has  received,  who  are 
conscientious  and  whose  peculiarities  are 
not  subversive  of  any  e.visting  divine  law. 
But  what  then  ?  Does  this  rule  enjoin  the 
reception  of  pious  Pgedobaptists  1  Let  us 
examine.  Has  God  received  them  ?  He 
has.  Are  they  conscientious  ?  They  are. 
Is  their  peculiarity  subversive  of  any  exist- 
ing divine  law?  In  the  opinion  of  every 
Baptist,  it  is.  Consequently  their  reception 
into  Baptist  churches,  would  be,  on  the  part 
of  the  receiving  members,  a  deviation  from 
the  principle.  Before  the  obligation  of  re- 
ceiving PBedobaptists  can  be  established 
from  the  precedent  in  the  fourteenth  chap- 
ter of  the  Epistle  to  the  Romans,  the  fol- 
lowing sylogism  must  be  conclusive  reason- 
ing: 

The  toleration  enjoined  on  the  church 
at  Rome  is  binding  on  all  Christian  church- 
es. 

But  the  toleration  enjomed  on  the  church 
at  Rome  was  a  reception  of  those  whom 
God  had  received,  who  were  conscientious 
and  whose  peculiarities  were  not  subver- 
sive of  any  existing  divine  law. 

Theretbre  it  is  binding  on  all  Christian 
churches  to  receive  those  whom  God  has 
received,  who  are  conscientious,  and  whose 
peculiarities  are  subversive  of  an  existing 
divine  law. 

But  who  does  not  perceive  the  sophistry 
of  this;  and  that  so  far  from  exemplifying, 
it  is  a  manifest  departure  from  the  prece- 
dent you  exhibit  for  our  imitation  ;  and 
such  a  departure  as  the  Apostle  most  point- 
edly deprecates?  The  fallacy  lies  in  con- 
founding things  essentially  different.  Sure- 
ly, it  is  one  thing  to  tolerate  in  a  Christian 
church  a  matter  of  indifference,  and  quite 


•  II  will  not  avail  to  reply,  that  by  the  substitution  of, "  not 
incomfiatible  with  a  state  of  salvation,"  for,  "  twt  subver- 
sive of  any  existing  divine  laic,"  the  error  would  be  tru- 
ly designated,  and  the  conclusion  in  favor  of  inixt'd 
communion  :  tor,  besides  that  this  is  necessarily  incUid- 
ed  in  the  e.vpression  "  God  hath  received  him,"  it  is  a  de- 
fective definition,  and  ils  substitution  would  necrss-irily 
exclude  a  disliu'^uishiag  feature  of  the  principle  on 
which  the  Apostle  reasoned,  viii :  That  the  peculiarities 
did  nut  affect  the  righteousness  pertaining  to  the  existing 
dispensation. 


another  thing  to  tolerate  the  substitution 
of  a  human  invention  for  a  Christian  ordi- 
nance. It  is  one  thing  to  dispense  with 
that  uniformity  which  was  not  required  in 
the  primitive  churches,  and  quite  another 
thing  to  dispense  with  that  which  was  re- 
quired :  one  thing  to  abstain  from  making 
new  terms  of  admission,  and  quite  another 
thing  to  deviate  from  the  old  terms,  of  di- 
vine appointment,  even  though  in  both  ca- 
se? the  parties  be  Christians.  A  profession 
of  faith  in  the  Lord  Jesus  Christ,  and  sub- 
mission to  Christian  baptism,  were  the 
terms  of  admission ;  and  unless  we  are  at 
liberty  to  deviate  from  this  divine  appoint- 
ment, the  profession  of  whatever  is  essen- 
tial to  saving  faith,  and  submission  Ip  what- 
ever is  essential  to  Christian  baptism,  must 
be  terms  of  admission  still.  The  ancient 
diversities,  my  friend,  were  not  subversive 
of  any  existing  law,  there  not  being  any 
such  law  to  which  they  could  be  referred. 
But  the  modern  diversities  are  referable  to 
a  law,  a  Christian  law ;  a  law  of  perpetual 
obligation,  which  law  is  obeyed  by  one 
party,  and  subverted  by  the  other.  The 
diversities,  therefore,  bear  no  analogy. 
But  not  only  is  your  mode  of  reasoning  il- 
logical, it  is  equally  unscriptural.  As  if  on 
purpose  to  prevent  the  identical  perversion 
with  which  you  are  chargeable,  the  Apos- 
tle, in  the  very  context,  expressly  distin- 
guishes the  diversities  then  practised,  from 
the  righteousness  pertaining  to  the  kingdom 
of  God.  "  The  kingdom  of  God,  (says 
he,)  is  not  meat  and  drink,  but  righteous- 
ness, and  peace  and  joy  in  the  Holy  Ghost." 
And  to  the  same  purpose,  even  in  relation 
to  what  had  formerly  been  imperative,  he 
addresses  the  church  at  Corinth :  "  Cir- 
cumcision is  nothing,  and  uncircumcision  is 
nothing;  but  the  keeping  the  commands 
of  God."  What  is  this,  my  friend,  but 
pointedly  and  studiously  exposing  the  es- 
sential difference,  which  5^ou  as  studiously 
conceal,  between  abrogated  rites  and  things 
indifferent  in  themselves,  and  existing  Chris- 
tian commands?  If  he  had  set  himself 
expressly  to  prevent  your  perversion  of  his 
exhortation  to  the  Romans,  he  could  scarce- 
ly have  written  more  pointedly.  It  is  as 
though  he  had  said,  "Do  not  mistake  one 
part  of  the  principle  on  which  toleration  is 
enjoined.  The  points  of  disagreement  be- 
tween you,  if  observed  conscientiously  and 
charitably,  not  being  subversive  of  any 
law,  may  be  left  to  your  own  discretion. 
Each  party  is  at  liberty  to  eat  meat  or  to 
eat  herbs,  to  observe  days  or  to  disregard 
them,  as  his  own  judgment  may  dictate. 
But  beware  of  abusing  this  toleration. 
Remember,  though  the  kingdom  of  God — 
the  Christian  dispensation — consisteth  not 
in  meat  and  drink,  it  does  consist  in  right- 
eousness, and  peace  and  joy  in  the  Holy 


268 


FULLER     ON     COMMUNION. 


Ghost.  It  is  imperative,  therefore,  that 
you  -iulfil  all  righteousness,'  in  the  manner 
and  order  ol' the  divine  appointment.  And 
though  circumcision  is  nothing,  and  uncir- 
cumcision  is  nothing,  this  cannot  be  pre- 
tended of  existing  divine  ordinances:  the 
'keeping  of  the  commandments  of  God'  is 
imperative."  That  the  Apostle  made  any 
special  allusion  to  baptism,  in  distinction 
from  other  branches  of  the  righteousness 
pertaining  to  the  new  dispensation,  is  not 
pretended  ;  but  that  the  principle  on  whicii 
he  reasoned,  applies  to  baptism,  as  a  part 
of  that  righteousness,  as  a  duty  incumbent 
on  all  believers  in  the  order  ot'  divine  pre- 
scription, must  be  obvious  to  every  under- 
Btandipg.  The  duties  belonging  to  the 
Christian  dispensation,  so  far  from  being 
confounded  with  the  peculiarities  then  un- 
der discussion,  are  exhibited  in  direct  con- 
trast; to  treat  them  as  similar,  therefore,  is 
preposterous,  and  diametrically  opposed  to 
the  principle  on  which  the  apostle  reasons. 
You  say  the  ancient  and  modern  diversi- 
ties are  similar;  he  says  they  are  dissimi- 
lar. You  propose  to  treat  them  alike;  he 
would  have  treated  them  differently.  To 
argue,  therefore,  as  you  do,  that,  because 
a  diversity  of  opinion  and  practice  relative 
to  things  indifferent,  and  abrogated  .Tewish 
rites,  was  no  bar  to  church-fellowship, 
therefore  a  diversity  of  opinion  and  prac- 
tice in  relation  to  an  existing  Christian  or- 
dinance is  to  be  tolerated  in  our  churches, 
appears  to  me,  equally  opposed  to  sound 
reasoning  and  to  scripture  principle,  and 
eminently  calculated  to  nullify  the  authori- 
ty of  the  Christian  Legislator. 

M.  My  friend,  you  seem  wonderfully 
partial  to  this  distinction.  "  There  is  noth- 
ing, however,  in  reason  or  in  scripture, 
from  which  we  can  infer,  that  to  omit  a 
branch  of  duty  not  understood,  is  less  an 
object  of  forbearance,  than  to  maintain  the 
obligation  of  abrogated  rites.  Let  my 
friend  assign,  if  he  is  able,  a  single  reason 
why  it  is  less  criminal  to  add  to,  than  to 
take  away  from  the  law  of  Christ;  to  re- 
ceive an  obsolete  economy,  than  to  mis 
lake  the  meaning  of  a  New  Testament 
institute.  How  will  he  demonstrate  will- 
worship  to  be  less  offensive  to  God,  than 
the  involuntary  neglect  of  a  revealed  pre- 
cept ?"—;??e/%,  165,  166.     H.22S. 

S.  My  friend,  there  is  just  this  difference 
between  will-worship  and  the  omission  of 
a  branch  of  Christian  duty.  Of  the  Ibr- 
mer,  we  have  an  example,  and  perceive 
that  it  was  tolerated.  Of  the  latter  there 
is  no  example;  and  the  pointed  distinction 
instituted  between  the  ancient  diversities 
and  tlie  righteousness  pertaining  to  the 
Christian  dispensation,  clearly  shows,  that 
had  any  such  innovation  been  attempted, 
it  would  not  have  been  tolerated.     There 


existed  a  reason  for  the  toleration  of  the 
former,  which  will  not  apply  to  the  latter: 
the  observance  of  obsolete  rites  was  at  that 
time  discretional ;  but  existing  Christian 
commands  are  of  perpetual  obligation.  It 
is  tiresome  to  be  obliged  so  IVequently  to 
advert  to  this  distinction  ;  but  the  necessity 
arises  from  your  persisting  to  consider  and 
to  treat  as  similar,  things,  between  which 
there  not  only  exists  an  essential  difference, 
but  which  essential  difference  is  most  em- 
phatically expres-sed  by  the  apostle  him- 
self, both  m  his  Epistle  to  the  Corinthians, 
and  in  immediate  connection  with  the  very 
transaction  to  which  you  refer  us.  You 
must  also  allow  me  to  observe,  my  friend, 
that  your  remarks  are  replete  with  misrep- 
resentation. You  contrast  "  the  omission 
of  a  branch  of  duty  not  understood,"  with 
"maintaining  the  obligation  of  abrogat- 
ed rites;"  and  representing  the  Jew  as  ad- 
ding to  the  law  of  Christ.  But  it  is  obvi- 
ous, that  the  Jew  was  not  allowed  to  main" 
tain  the  obligation  of  his  peculiarity  ;  he 
was  only  permitted  to  observe  it.  Nor  was 
he  allowed  to  consider  his  practice  as  any 
addition  to  the  law  of  Christ:  both  parties 
were  expressly  told,  that  meat  and  drink 
did  not  belong  to  the  Christian  dispensa- 
tion. And  you  are  equally  incorrect,  my 
friend,  in  relation  to  the  modern  parties. 
Neither  are  our  Pfedobaplist  brethren  the 
counterpart  of  the  Jew,  nor  the  Baptists  of 
the  Gentile.  The  believing  Jew  was  toler- 
ated on  the  express  understanding  that  his 
peculiarity  did  not  belong  to  the  kingdom 
of  God:  but  Psedobaptists  insist  that  their 
ceremony  does  belong  to  the  kingdom  of 
God ;  that  it  is,  in  fact,  Christian  baptism. 
The  practice  of  the  believing  Jew  was  not 
a  substitute  for  Christian  obedience,  and 
subversive  of  the  law  of  Christ ;  but  pse- 
dobaptism,  yourself  being  judge,  is  a  sub- 
stitute for  Christian  obedience,  and  its  abet- 
tors "make  void  the  law  of  Christ  by  their 
tradition."  Nor  are  the  Baptists  similarly 
situated  with  the  Gentile  converts.  They 
were  not  required  to  receive  their  Christian 
brethren  without  obedience  to  the  very  first 
command  enjoined  on  a  believer.  They 
were  not  required  to  invert  the  "natural" 
and  "prescribed"  order  of  the  Christian 
institutions.  They  were  not  required  to 
show  their  love  to  the  brethren,  by  deviat- 
ing from  the  order  of  their  Lord's  comn)is- 
sion,  the  perpetual  law  of  the  Christian 
church.  They  were  not  required  to  de- 
stroy the  unity  of  the  church,  by  the  admis- 
sion of  two  baptisms.  Whatever  diversi- 
ties existed,  the  primitive  churches  were 
neither  required  nor  permitted  to  tolerate 
any  practical  deviation  from  the  law  ol 
Christ.  In  that  respect,  there  existed  the 
most  perfect  uniformity. 
M.  On  the  contrary,  my  friend,  we  have 


FULLER    ON     COMMUNION, 


269 


"an  instance  of  men's  being  tolerated  in 
tlie  primitive  churcli.  who  neglected  an  ex- 
press command  of  Christ,  and  that  of  the 
highest  moment.  We  must  only  be  allow- 
ed to  assume  it  for  granted,  that  the  apos- 
tles were  entitled  by  the  highest  right  to 
be  considered  as  members  of  the  church 
which  they  planted,  and  of  which  they  are 
affirmed  to  be  the  foundation.  These  very 
apostles,  however,  continued  for  a  consid- 
erable time,  to  neglect  the  express  com- 
mand of  their  Master,  relating  to  a  subject 
of  the  utmost  importance.  It  will  not  be 
denied  that  he  expressly  directed  them  to 
go  forth  immediately  after  the  descent  of 
the  Spirit  and  to  preach  the  gospel  to 
every  creature.  Did  they  immediately  at- 
tempt to  execute  this  commission?  From 
the  Acts  of  the  Apostles,  we  learn  that 
they  did  not;  that,  ibr  a  considerable  peri- 
od they  made  no  effort  to  publish  the  gos- 
pel except  to  the  Jews;  and  that  it  requir- 
ed a  new  revelation  to  determine  Peter  to 
execute  this  order  in  its  full  extent,  by 
opening  the  door  of  faith  to  the  Gentiles. 
But  for  the  vision  presented  at  Joppn, 
from  all  that  appears,  the  preaching  of 
the  word  would  have  been  limited  in  per- 
petuity to  one  nation." — Reply,  171,  172. 
H.  230. 

S.  It  must  be  admitted,  certainly,  that 
the  apostles  and  primitive  Christians  were 
some  considerable  time  before  they  fully 
complied  with  the  extent  of  their  Lord's 
commission;  but  that  they  are  fairly  charge- 
able with  '-neglecting  an  express  com- 
mand," is  by  no  means  a  consequence. 
They  were  not  commanded  to  go  immedi- 
ately to  the  Gentiles.  It  is  remarkable, 
that  neither  are  the  facts  of  the  case  as 
they  are  stated ;  nor,  if  they  were,  would 
they  reach  the  position  in  support  of  which 
they  are  adduced.  Allowing  that  the  facts 
were  correctly  stated,  there  are  two  impor- 
tant particulars  to  be  shown,  before  the 
cases  can,  with  any  propriety,  be  consider- 
ed analogous:  ].  That  the  church  believ- 
ed that  the  apostles  "  neglected  an  express 
command  of  Christ."  2.  That  with  this 
conviction  they  tolerated  the  apostles  as 
'•  weak  brethren,"  permitting  their  continu- 
ance in  the  church  while  they  persisted  in 
this  neglect,  simply  because,  though  con- 
fessedly '•  weak  in  the  faith,"  they  were 
good  men,  whom  God  had  received  !  But, 
my  friend,  the  facts  themselves  are  incor- 
rectly stated.  You  presume,  "it  will  not 
be  denied  that  Christ  expressly  directed 
his  apostles  to  go  forth  immediately  after 
the  descent  of  the  Spirit  and  to  preach  the 
gospel  10  every  creaiure."  But  it  is  denied 
that  they  were  directed  to  go  "immediate- 
ly" to  the  Gentiles.  You  ask  with  an  air 
of  confidence,  "Did  they  immediately  at- 
tempt to  execute  this  commission?"  and 


triumphantly  reply.  "From  the  Acts  of 
ihe  Apostles,  we  learn  they  did  not."  But 
my  friend,  notwithstanding  this  decided 
negative,  I  am  bold  to  maintain  that  they 
did,  and  did  immediately  at>,cr  the  descent 
of  the  Spirit  attempt  to  execute  their  Lord's 
commission.  Allow  me  to  ask,  What  were 
their  instructions;  that  "immediately"  af- 
ter the  descent  of  the  Spirit,  they  should 
leave  Jerusalem,  and  travel  by  forced 
marches  to  the  nearest  seaport  and  take 
iheir  passage  in  the  first  ship  bound  to 
some  remote  heathen  country,  and  there 
commence  the  gospel  campaign,  resigning 
their  own  countrymen  to  the  just  award  of 
their  crimes?  No.  Their  Lord  mercifully 
ordained,  that  "  repentance  and  remission 
of  sins  should  be  preached  in  his  name, 
among  all  nations,  beginning  at  Jerusalem." 
And,  faithful  even  to  the  letter,  as  well  as 
to  the  spirit  of  their  instructions,  they  did 
preach  the  gospel  among  all  nations,  "be- 
ginning at  Jerusalem."  From  the  Acts  of 
the  Apostles  we  learn,  that  their  Lord  also 
appointed,  that  after  the  descent  of  the 
Spirit,  they  should  be  his  witnesses,  "both 
in  Jerusalem,  and  in  all  Judea,  and  in  Sa- 
maria, and  unto  the  uttermost  parts  of  the 
earth."  And  these  instructions  they  faith- 
fully obeyed.  As  Mr.  Kinghorn  observes, 
"  a  large  field  was  to  be  the  scene  of  their 
labors,  before  they  went  to  the  Gentile  na- 
tions, and  they  occupied  every  part  of  it  in 
its  order."  But,  because  they  did  not  in- 
vert the  prescribed  order,  and  regardless 
of  their  Lord's  instructions  to  the  contrary, 
immediately  go  among  the  Gentiles,  they 
are  accused  of  neglecting  an  express  com- 
mand of  Jesus  Christ !  Surely,  my  friend, 
on  reflection,  you  will  be  disposed  to  with- 
draw the  indictment.  Passing  that,  as  we 
decidedly  disapprove  of  your  application 
of  the  injunctions  in  the  fourteenth  chapter 
of  the  Episile  to  the  Romans,  it  is  but  lair, 
both  to  you  and  to  ourselves,  to  show  that 
we  consider  the  injunction  binding  in  rela- 
tion to  similar  diversities;  diversities  not 
subversive  of  any  existing  divine  law.  As 
a  familiar  and  not  inappropriate  illustration, 
suppose  some  of  the  members  of  our 
churches  were  very  tenacious  ior  the  ob- 
servance of  Christmas-day,  and  Lent,  and 
Good  Friday,  and  Easter,  and  Whitsun- 
tide, or  any  other  "  Christian  Fasts  and 
Festivals,"  as  they  are  designated ;  while 
others  not  perceiving  either  precept  or  pre- 
cedent ibr  their  celebration,  declined  thus 
to  observe  them ;  and  suppose  the  parties 
were  perpetually  disputing  on  the  subject; 
those  who  observed  the  days  "judging" 
those  who  did  not  observe  them,  and  those 
who  declined  to  observe  them,  "despising" 
those  who  regarded  them  ;  here  the  apos- 
tolic injunctions  would  be  in  point.  He 
who  observes  these  seasons  religiously,  ob- 


270 


FULLER     ON     COMMUNION, 


serves  them,  we  may  charitably  presume, 
to  the  Lord;  while  he  who  disregards 
them,  recognizes  the  same  principle;  he 
decUnes  to  observe  them  religiously  be- 
cause the  Lord  has  not  enjoined  their  ob- 
servance, either  personally  or  by  his  repre- 
sentatives, the  apostles :  and,  as  neither  pe- 
CAiIiarity  is  subversive  of  any  existing  divine 
law.  It  is  not  in  itself,  a  disqualification  for 
chu'reh-fellovvship.  Since,  then  we  are  pre- 
pared to  receive  the  wealc  in  the  faith,  in 
nearly  the  same  circumstances  as  tiiose  to 
whom  the  exhortation  was  originally  ad- 
dressed, -'how  preposterous  is  it,  (to  adopt 
Mr.  Hall's  rebuke  on  another  occasion,)  to 
charge  us  witii  departing  l>om  the  apostolic 
injun'ction.  In  the  same  circumstances,  or 
in  circumstances  nearly  the  same,  we  are 
ready  instantly  to  act  the  same  part;  let 
the  circumstances  be  essentially  varied,  and 
our  proceeding  is  proportionably  different." 
The  apostles  tolerated  men  whose  senti- 
ments differed  from  their  own,  provided 
they  did  not  refuse  submission  to  existing 
Christian  commands  ;  and  so  do  we.  They 
received,  and  exhorted  Christian  churches 
to  receive  the  weak  in  the  faith,  whose 
errors  were  not  subversive  of  the  law  of 
Christ;  and  this  is  precisely  the  course  we 
pursue.  Prove  that  the  apostles  would 
have  done  more,  and  we  will  imitate  their 
example.  We  will  receive  all  whom  God 
has  received,  who  are  conscientious,^  and 
whose  errors  are  not  subversive  of  the 
regulations  which  Christ  has  prescribed  for 
the  perpetual  regulation  of  his  church :  but 
we  do  not  feel  at  liberty  to  violate  the  trust 
reposed  in  us  by  a  reception  even  of  Chris- 
tians to  external  church-fellowship  without 
obedience  to  that  significant  ordinance  pre- 
scribed by  our  Sovereign  Lord  as  the  mode 
in  which  all  believers  should  proiess  their 
faith  in  him. 

M.  "  Nothing  can  be  more  futile  than  the 
attempt  to  turn  aside  the  edge  of  our  rea- 
soning, by  remarking  that  there  is  no  men- 
tion of  baptism,  and  that  this  is  not  the  sub- 
ject of  which  St.  Paul  is  treating ;  as  though 
the  Bible  contained  no  general  principles, 
no  maxims  of  universal  application,  but  that 
precise  directions  must  be  found  for  every 
possible  emergence  that  in  the  lapse  of  ages 
may  occur.  Were  it  constructed  upon  this 
plan,  the  Bible  must  be  infinitely  more  vo- 
luminous than  the  statutes  at  large.  It  is 
composed  on  one  widely  different:  it  gives 
general  rules  of  action,  broad  principles, 
leaving  them  to  be  applied  under  the  guid- 
ance of  sound  discretion ;  and  wherever  it 
has  djcided  a  doubtful  question  accompa- 
nied by  an  express  statement  of  the  princi- 
ple on  which  the  decision  is  founded,  such 
explanation  has  all  the  force  of  an  apostol- 
ic canon  by  wliich  we  are  bound  to  regu- 
late our  conduct  in  all  the  variety  of  cases 


to  which  it  applies." — Reasoiis,  34,  35.     H. 
268. 

.S.  But,  my  friend,  it  is  not  in  remarking, 
that  in  the  example  before  us  there  is  "  no 
mention"  of  baptism,  that  we  attempt  to  turn 
aside  the  edge  of  your  reasoning  ;  it  is  rath- 
er by  showing  that  a  reception  to  church- 
fellowship  without  baptism  would  be  oppos- 
ed to  the  principle  on  which  the  Apostle 
proceetled  ;  an  essential  feature  of  which 
was,  that  the  peculiarities  were  not  sub- 
versive of  any  command  pertaining  to  the 
existing  dispensation  ;  plainly  implying  that 
such  practical  diversities  would  not  have 
been  tolerated.  Surely,  my  friend,  the 
"  general  rules"  of  the  Bible  were  never  in- 
tended to  subvert,  or  to  tolerate  the  subver- 
sion of  the  particular  laws  of  Christ  1  Are 
the  scriptures  at  variance  ?  Does  the  Lord 
Jesus  Christ  enjoin  baptism  on  every  believ- 
er, for  a  special  purpose,  at  the  commence- 
ment of  the  Christian  life ;  and  does  the 
Bible  furnish  a  "  general  rule,"  authorizing 
modern  churches  to  receive  members  as  if 
that  injunction  were  obsolete?  In  what 
part  of  the  Bible  is  this  "universal  maxim," 
this  "  general  rule,"  this  "  broad  principle," 
this  "  apostolic  canon,"  to  be  found  ?  Not 
in  the  14th  chapter  of  the  epistle  to  the  Ro- 
mans. That  rule  of  toleration,  judging,  not 
merely  from  a  solitary  expression,  but  from 
the  whole  context,  and  from  the  tenor  of 
the  Apostle's  reasoning,  is,  as  we  have  al- 
ready observed,  neither  more  nor  less  than 
this : — A  reception  of  all  whom  God  has  re- 
ceived, who  are  conscientious,  and  whose 
practice  is  not  subversive  of  any  existing 
Divine  law.  This  is  the  rule,  my  friend, 
and  we  apply  it  in  every  case  to  which  it 
is  applicable,  "^ou  on  the  contrary,  apply 
it,  wliere,  as  a  whole,  it  is  not,  applicable, 
inasmuch  as,  yourself  being  judge,  paedo- 
baptism  is  subversive  of  an  existing  Divine 
law.  Which  acts  most  under  the  influence 
of  "  sound  discretion,"  may  be  left  to  the 
decision  of  others.  We  are  willing  to  re- 
ceive all  whom  God  has  received  in  obedi- 
ence to  the  Christian  commission ;  but  as- 
suredly we  have  no  authority,  either  from 
the  example  to  Avhich  you  refer  us,  or  from 
any  other  part  of  scripture,  to  receive  even 
those  whom  God  has  received,  in  deviation 
from  it.  We  do  not  feel  at  liberty  to  set 
two  scripture  canons  at  variance ;  and  to 
countenance  the  subversion  of  one  by  an 
unauthorized  application  of  another. 

M.  But,  in  rejecting  pious  Prodobaptists, 
yon  are  guilty  of  with'Standing  God.  Allow 
me  to  remind  you,  my  friend,  of  tJie  Apos- 
tle Peter.  "When  the  Holy  Ghost  fell 
upon  the  Gentiles  assembled  in  the  house 
of  Cornelius,  though  he  liad  a  short  time 
before  doubted  the  lawfulness  even  of  eat- 
ing with  them,  he  considered  it  as  such  a 
seal  of  the  Divine  approbation,  that  he  feltna 


FULLER    ON    COMMUNION. 


271 


hesitation  in  immediately  admitting  them 
to  all  the  privileges  of  the  churcli.  He  did 
not  presume  (with  reverence  be  it  spoken) 
to  be  stricter  or  more  orderly  than  God. 
'Forasmuch  (said  he,)  as  God  gave  them 
the  like  gift  as  he  did  unto  us  who  believed, 
who  was  I,  that  I  should  withstand  God  ? 
a  question  which  I  presume  to  recommend 
to  your  serious  consideration.  The  princi- 
ple on  which  he  justified  his  conduct  is 
plainly  this,  that  when  it  is  once  ascertain- 
ed that  an  individual  is  the  object  of  Div^ine 
acceptance,  it  would  be  impious  to  with- 
hold from  him  any  religious  privilege.  Un- 
til it  be.  shown  that  this  was  not  the  prin- 
ciple on  which  he  rested  his  defence,  or  that 
the  practice  of  strict  communion  is  consist- 
ent with  it ;  we  shall  feel  ourselves  compel- 
led to  discard  with  just  detestation,  a  sys- 
tem of  action  which  St.  Peter  contem- 
plated with  horror,  as  wthstanding  God: 
and  when  I  consider  it  in  this  just  and  aw- 
ful light,  I  feel  no  hesitation  in  avowing  my 
conviction  that  it  is  replete  with  worse  con- 
sequences, and  is  far  more  offensive  to  God, 
than  tliat  corruption  of  a  Christian  ordi- 
nance, to  which  it  is  opposed.  The  latter 
affects  the  exterior  only  of  our  holy  religion, 
the  former  its  vitals ;  where  it  inflicts  a 
wound  on  the  very  heart  of  charity,  and 
puts  the  prospect  of  union  among  Christians 
to  an  interminable  distance." — Reply.  86, 
87.     H.  198. 

S.  But  in  my  opinion,  a  candid  attention 
to  the  history  will  show,  that  you,  not  we, 
deviate  from  the  principle  and  practice  of 
the  holy  Apostle.  Perceiving  that  God 
had  received  the  Gentiles,  he  received  them. 
But  how  did  he  receive  them.  As  you 
would?  No.  But  as  we  receive  those 
whom  God  has  received.  He  said,  "  Can 
any  man  forbid  water,  that  these  should  not 
be  BAPTIZED,  who  have  received  the  Holy 
Ghost  as  well  as  we?"  And  this  is  the 
principle  which  we  adopt.  On  the  contra- 
ry this  is  the  echo  of  your  principle — "  Can 
any  man  forbid  that  these  should  be  receiv- 
ed witfioul  baptism,  who  have  the  Holy 
Ghost  as  well  as  we  ?" — a  very  different 
question  from  Peter's  which  we  humbly  re- 
commend to  your  serious  consideration. 
True,  the  Apostle  was  not  '•  stricter  or  more 
orderly  than  God ;"  but  was  he,  I  Avould 
ask,  less  strict,  or  less  orderly,  than  his 
Lord's  commission  required  him  to  be  ? 
Nor  could  we  more  grossly  insult  his  mem- 
ory, or  traduce  his  character  than  by  insin- 
uating that,  under  any  circumstances,  he 
would  have  deliberately  deviated  from  his 
Lord's  commission,  in  deference  to  the  er- 
roneous conscience  of  any  man  whatever. 
He  would  not  withstand  God  by  rejecting 
the  beheving  Gentiles  :  for  Jesus  Christ  was 
"  Lord  of  all,"  of  the  Gentile  no  less  than  of 
the  Jew.    But  he  was  not  bo   enamored 


with  a  spurious  Catholicism  as  to  forget  that 
he  was  Lord  of  all  and  as  such  entitled  to 
the  obedience  of  all.  He  therefore  receiv- 
ed them  by  baptism.  And  this  is  precisely 
the  course  we  pursue.  You  set  the  scripture 
canons  at  variance:  we  contend  for  their 
union.  Surely,  it  cannot  be  horrible  to 
withstand  God,  and  the  very  essence  of 
Christian  charity  to  withstand  Christ !  Can 
it  be,  tliat  '•  the  corruption  of  a  Christian 
ordinance"  is  a  less  evil  than  a  strict  adher- 
ence to  the  confessedly  "  prescribed"  order 
of  the  Christian  institutions?  and  that  a 
deference  to  that  uniform  practice  of  the 
apostles  which  was  founded  on  divine  ap- 
pointment, is  far  more  offensive  to  God, 
than  the  subversion  of  a  law  of  Christ,  by 
the  substitution  of  a  human  invention? 
Such,  it  would  seem,  is  the  "unhesitating 
avowal"  of  our  eloquent  friend!  '-No 
wonder,  (as  Mr.  Kinghorn  very  justly  ob- 
serves,) that  Paedobaptists  are  so  attached 
tn  Mr.  Hall :  they  never  met  with  such  a 
Baptist  before  !"  My  friend,  we  have  con- 
sidered die  question  of  the  apostle,  long 
ago:  and  the  result  is,  a  determination  to 
do  as  Peter  did,  lest  we  should  wilhrtand 
God.*  I  am  not  aware,  indeed,  that  there 
is  a  single  example  which  we  do  not  imi- 
tate, or  a  single  injunction  which  we  do  not 
obey,  in  relation  to  the  reception  of  Chris- 
tians to  external  church -fellowship.  To 
recur,  however,  once  more  to  your  favorite 
precedent,  (in  the  fourteenth  chapter  of  the 
Epistle  to  the  Romans,)  allow  me  to  ask, 
Are  you  prepared  to  adopt  the  whole  of 
the  injunction  ?  The  apostle,  as  was  hint- 
ed at  the  close  of  our  last  conversation, 
enjoined,  not  only  that  the  weak  in  the 
faith  should  be  received,  but  also  that  the 
strong,  in  deference  to  their  weak  brethren, 


'  It  has  been  suggested  to  the  writer,  by  a  highly  es- 
teemed friend,  an  advocate  for  mixed  communion,  that 
an  additional  conversation  should  be  introduced,  in  de- 
ference to  the  argument  drawn  from  the  circuiusrance 
that  pious  P8edoba])lists  are  a  part  of  the  true  spiritual 
church.  But  why  !  It  has  received  more  atteniiou  al- 
ready, both  in  the  preceding  and  the  present  Conversa- 
tion, tlian.  as  an  argument,  it  merits.  For  to  what,  alter 
all,  does  it  amount  7  To  just  this  :  "  They  are  members 
of  Christ's  spiritual  church  ;  therefore,  rather  than  not 
unite  with  them  in  external,  or  visible  church-fellowship, 
you  must  deviate  from  the  rule  prescribed  by  our  Lord 
.lesus  Christ,  for  the  regulation  of  his  visible  churches, 
'  to  the  end  of  the,  world.' "  Receive  them  in  Christ's 
way,  if  you  can  ;  but  at  all  events  receive  thein.  That 
pious  Pajdobapti.'^ls,  as  well  as  pious  Quakers,  pious  Kat- 
baptists,  (kc.  Arc,  are  members  of  Christ's  spiritual 
chiuxh,  is  certain.  But  what  then  I  Will  that  justify 
us  in  deviating  from  our  instruclions?  We  are  some- 
times told,  that  the  baptism  of  the  Spirit  is  a  sufficient 
qualification  for  external  church-fellowship  without 
(Christian  baptism.  But  it  is  very  evident  the  apostle 
Peter  did  not  think  so.  On  the  contrary,  perceiving 
that  Cornelius  and  his  household  had  received  tlie  bap- 
tism ol  the  Spirit,  he  assigned  that  as  the  very  reason 
why  Christian  baptism  was  their  immediate  )irivilege 
and  duty.  "  Can  any  man  forbid  water,  that  these  should 
not  b;;  bapti7.ed,  who  have  received  the  Holy  Ghost  as 
well  as  we  ?  And  he  conunanded  them  lo  be  baptised." 
Had  Peter  either  refused  these  good  men  the  privilege 
of  Christian  b.-i])lism,  or  hesitated  lo  reijuire  Iheir  sub- 
mission to  the  ordinance  in  the  order  of  divine  appoint- 
ment, he  would  equally  have  withstood  God. 


872 


FULLER    ON    COMMUNION. 


should  abandon  their  own  correct  practice  : 
to  vvliich,  it  is  presumed,  you  would  never 
agree.  But  why  not?  It  will  not  avail  to 
reply,  that  the  practice  of  baptism  is  not 
calculated  to  produce  the  san)e  results  as 
the  participation  of  meat.  It  is  very  true, 
baptism  is  not  quite  so  fascinating  as  mix- 
ed communion:  there  is  not  much  danger 
of  "  the  weak  in  the  faith"  being  baptized 
against  their  conviction  !  But  are  you  pre 
pared  to  admit  the  principle,  and  to  adopt 
the  whole  of  tlie  precedent  in  relation  to 
the  weak  consciences  of  all  whom  God  has 
received,  all  for  whom  Christ  died?  The 
question  for  consideration  is,  Would  you 
intentionally  neglect  a  Christian  injunction 
if  your  obedience  would  in  any  way  occa- 
sion a  weak  brother  to  sin?  That  you 
would  not,  I  firmly  believe.  But  then  you 
abandon  your. precedent.  And  why?  Is 
not  the  injunction  appHcable  ?  That  is  our 
argument.  We  say  the  apostle  did  not  al- 
lude to  such  pecuJiarities,  and  therefore 
consider  any  appeal  to  the  injunction  per- 
fectly irrelevant.  Will  you  say  that  the 
precedent  applies  in  part?  Then  why  not 
in  tolo'l*  Is  the  "apostolic  canon"  imper 
ative  in  part,  and  discretional  in  part? 
There  is  the  most  exact  agreement  through- 
out, both  in  the  subject  a,nd  the  principle 
of  reasoning.  With  what  show  ot  consis- 
tency then,  ca.n  you,  from  this  precedent, 
maintain  the  right  of  receiving  "the  weak 
in  the  faith,"  whom  God  has  received  ;  and 
refuse  to  abandon  a  peculiarity,  the  neglect 
of  which  you  have  agreed  to  tolerate,  in 
deference  to  the  weak  consciences  of  tJiose 
for  whom  Christ  died?  The  apostle  en- 
joins both  practices,  and  urges  both  on  ihe 
same  principle.  Adopt  the  precedent  then, 
as  a  whole,  or  reject  it  altogether.  If  tlie 
injunction  to  receive  the  weak  in  the  faith 
be  in  point,  the  injunction  to  abandon  the 
correct  practice  cannot  be  irrelevant.  If 
the  apostle  did  not  enjoin  the  abandonment 
of  a  Christian  command  under  certain  cir- 
cumstances, neither  did  he  enjoin  the  tole- 
ration of  the  neglect  of  such  a  command. 
Wtiatever  it  was,  the  neglect  of  which  he 
tolerated  in  the  weak  brotlier,  tliat  practice 


*  On  ilie  contrary,  we  should  adopf  the  precedent  as 
a  whole,  in  relation  to  similar  diversities,  l-'or  example, 
it"  a  pious  I'riend,  conscientiously  abstaining  from  cer- 
tain meats  on  certain  days,  wore  lo  dine  with  us  on  any 
of  those  days,  we  should  consider  it  a  relifiious  duly  in 
avoid  Ihe  introduclinn  of  any  food  of  which  he  could 
not  partake  without  V'olatini;  his  conscientious  scruples. 
"Ilisiiood  neither  lo  eat  llesh  nor  to  drink  wine,  nor 
any  thins;  whereby  thy  brother  stumblefh."  Tlie  prin- 
ciple may  also  bo  applied  to  certain  ainiisenients,  and 
festivaU-,  and  associations,  not  in  themselves  sinful 
Tliou'ili  our  consciences  miiiht  not  upbraid  us,  yet  if  our 
compliance  would  in  any  way  occasion  a  brother  lo 
comiiiit  sin,  certainly  we  ouf;ht  lo  deny  ourselves  agrat- 
ifitAlion,  which  otherwise  we  mieht  innocently  enjoy. 
But  to  apply  the  principle  to  any  Christian  injunction,  is 
Bubvcrsive  of  Chrislianity.  And  yet  it  must  ai)ply  to 
Christian  institutions,  or  its  application  to  the  present 
controversy  is  a  perversion  of  the  apostle's  meanais- 


Was  to  be  abandoned  by  the  strong  in  the 
faith.  It  will  not  avail  to  reply,  that  it  is 
one  thing  to  unite  in  church-fellowship 
with  those  who  neglect  a  Christian  ordi- 
nance which  they  are  not  convinced  is 
binding,  and  quite  another  thing  personally 
to  neglect  what  we  believe  is  a  Christian 
duty;  and  that  many  who  approve  of  the 
former,  would  shrink  from  the  latter.  We 
can  easily  believe  they  would.  But  why? 
We  have  not  any  more  scriptural  authority 
for  the  former  than  we  have  tor  the  latter. 
Do  you  appeal  to  the  injunction  under  con- 
sideration? If  that  enjoins  the  former,  it 
also  enjoins  the  latter:  if,  on  the  other 
hand,  it  does  not  enjoin  the  latter,  then  nei- 
ther does  it  enjoin  the  former.  Once  admit 
that  it  is  applicable  to  the  present  contro- 
versy, and  you  must  assert,  not  the  lawful- 
ness of  mixed  communion  only,  but  the 
duty  of  personally  disobeying  Christ, 
whenever  obedience  to  his  injunctions 
would  in  any  way  occasion  those  to  sin, 
"  for  whom  Christ  died."  If,  on  the  other 
hand,  to  repel  tliis  conclusion,  you  remind 
us  that  the  apostolic  injunction  was  not  in- 
tended to  apply  to  such  diversities,  that  is 
our  argument,  and  is  conclusive,  not  only 
against  personal  disobedience,  but  like- 
wise, as  far  as  this  injunction  is  concerned, 
against  the  lawrfulness  of  mixed  commu- 
nion. 

M.  I  am  sorry,  my  friend,  that  we  can- 
not agree.  There  is  one  point  more  to  be 
discussed,  the  tendency  of  our  respective 
systems.  I  cannot  but  think  that  yours  is 
as  impolitic  as  it  is  repulsive.  On  the  con- 
trary, "  the  generous  confidence"  imparted 
in  mixed  communion,  appears  to  me,  emi- 
nently adapted  for  the  insinuation  of  our 
sentiitients  on  baptism. 

S.  '•  Whatever  is  right,  is  wise."  But  if 
mixed  communion  be,  as  I  believe,  a  devi- 
ation from  the  rule  prescribed  by  Christ  for 
the  regulation  of  churches,  "to  the  end  of 
the  world,"  then  it  can  not  he  politically 
wise.  Still,  as  you  beheve  it  to  be  right,  I 
am  ready  to  consider  whatever  you  may 
advance  in  support  of  its  policy. 

M  Then  this,  in  coimection  with  the 
impolicy  of  strict  communion,  shall  form 
the  subject  of  our  next  and  final  Conversa- 
tion. 


CONVERSATION   VII. 

A  strict  adherence  to  the  Commissi.on  of 
Christ,  in  the  formation  of  our  churches, 
neither  Bigotry  nor  Folly ;  and  a,  Devia- 
tion from  it,  in  deference  to  Modern  Er- 
ror, neither  Charity,  nor  Christian  wis- 
dom. 

M.  If,  in  glancing  at  the  tendency  of 


FULLER     ON     COMMUNION. 


27 


<:o 


our  respective  systems,  I  can  show  that 
mixed  communion  is  favorable  to  the  prev- 
alence of  our  views  of  baptism,  surely  you 
will  be  a  little  more  pleased  with  it  than 
you  have  hitherto  appeared. 

&  Undoubtedly,  my  friend,  I  am  desir- 
ous of  promoting  the  practice  of  Christian 
baptism  ;  for  I  believe  it  is  tlie  very  first 
act  of  allegiance  which  Christ  requires  of 
all  his  disciples:  but  neither  do  I  believe 
that  your  system  is  calculated  to  accom- 
plish so  desirable  an  object ;  nor,  were  such 
a  result  demonstrable,  could  I  approve  of 
the  expediency  you  propose  to  adopt.  We 
are  not  at  liberty,  I  conceive,  to  displace  a 
Christian  ordinance  from  the  position  which 
Christ  assigned  if,  or  to  form  churches  op- 
posed to  the  principles  of  our  Lord's  com- 
mission, with  a  view  to  the  individual  prac- 
tice of  the  ordinance  itself  In  the  promo- 
tion of  the  Redeemer's  kingdom,  means 
must  unquestionably  be  employed;  but 
assuredly,  he  who  "  hateth  robbery  for  a 
burnt  otfering,"  cannot  be  pleased  with  an 
expedient  so  derogatory  of  his  just  author- 
ity. This,  my  friend,  is  my  view  of  the 
question.  Still,  as  you  believe  mixed  com 
munion  is  lawlul,  I  shall  listen  with  atten- 
tion to  any  observations  you  may  be  dis 
posed  to  make. 

M.  Then  allow  me,  first,  to  direct  your 
attention  to  the  inexi)ediency  of  strict  com- 
munion. "The  first  etiect  necessarily  re- 
eulting  from  it,  is  a  powerful  prejudice 
against  the  party  which  adopts  it.  When 
all  other  denominations  find  themselves 
lying  under  an  interdict,  and  treated  as 
though  they  were  heathens  or  publicans, 
they  must  be  more  than  men  not  to  resent 
it ;  or  if  they  regard  it  with  a  considerable 
degree  of  apathy,  it  can  only  be  ascribed 
to  that  contempt  which  impotent  violence 
is  so  apt  to  inspire." — Reasons,  41.     if.  301. 

S.  But,  if  Paedobaptists  "  resent"  our 
conduct,  they  resent  that  in  us  which,  (with 
a  few  modern  exceptions,)  they  themselves 
practise:  and  if  they  feel  ''contempt"  of 
what  you  designate  our  "  impotent  vio- 
lence," it  would  better  become  them  to 
inquire,  whether  it  is  not  equally  chargea- 
ble on  themselves.  Whatever  quahties 
belong  to  strict  communion,  are  as  attribu- 
table to  ihera  as  to  us ;  they,  for  the  most 
part,  equally  with  ourselves,  declining  to 
unite  in  church-fellowship  with  any  Avho, 
in  their  opinion,  are  unbaptized.  What- 
ever stigma,  therefore,  it  may  please  you 
to  inflict,  they  cannot  apply  any  epithet  to 
our  practice  which  will  not  rebound  on 
themselvea.  I  fear  you  have  again  forgot- 
ten the  testimony  of  our  friend,  Mr.  Hall ; 
who  tells  us  that  the  Strict  Baptists  and 
the  Paedobaptists  "both  concur  in  a  com- 
mon principle,  from  which  the  practice 
deemed  so  offensive  in  the  necessary  re- 

VoL.  l.-Ii. 


suit."  It  is  his  opinion,  too,  that  "  this  may 
suffice  to  rebut  the  ridicule,  and  silence  the 
clamor  of  those,  who  loudly  condemn  the 
Baptists  for  a  proceeding,  which,  were 
they  but  to  change  their  opinion  on  the 
subject  of  baptism,  their  own  principles 
would  compel  them  to  adopt." — yReascms^ 
6.  //.  285.]  But,  my  friend,  you  grossly 
misrepresent  us.  We  do  not  treat  our  Pae- 
dobaptist  brethren  as  "  heathens  or  publi- 
cans ;"  but  as  Christians,  whom  we  shall 
welcome  to  the  Lord's  table  immediately 
on  their  compliance  with  what  we  believe 
the  Lord  himself,  the  founder  and  governor 
of  the  feast,  has  been  pleased  to  enjoin  as 
a  previous  duty.  They  know,  and  some 
among  them  acknowledge  this  to  be  our 
feeling  towards  them :  they  do  not  reproach 
us,  as  you  do,  with  treating  them  as  "  hea- 
thens or  publicans."*  And  why,  my  friend, 
should  you  designate  our  practice  "  impo- 
tent violence?"  Of  what  "violence"  are 
we  guilty?  and  wherein  is  that  alleged 
violence  "impotent?"  Is  a  strict  adher- 
ence to  the  order  of  our  Lord's  commission, 
and  keeping  the  ordinances  "  as  tJiey  were 
delivered,"  to  be  designated  "  impotent 
violence  ?"  If  it  be,  it  is  a  violence  in  the 
exercise  of  which  we  are  sanctioned  by 
apostolic  commendation:  and  if  not,  then 
you,  with  all  your  pretensions  to  superior 
candof,  are  chargeable  with  applying  to 


*  Unhaijpily,  (sucli  is  the  contagion  of  a  great  exam- 
ple.) this  Christian  candor  is  becoming  more  rare  and 
limiiad.  Before  the  revival  of  tliis  controversy  some 
ilozcn  years  ago,  nofliing  was  easier  than  to  convince 
intelligent  Puidobaptists  "that,  however  stupid  we  were 
m  not  bein?  able  to  discern  that  their  ceremony  was 
Christian  baptism,  still,  that  was  Ihe  sum  total  of  our 
offence.  Since  then,  however,  they  have  studied  in  a 
new  school;  and  their  proficiency  is  truly  astonishing. 
Tliey  have  made  two  important  discoveries :  that  Chris- 
tian "baptisjn  is  a  trifle,  and  that  the  crowning  sin  of  the 
Sirict  Baptist  is  a  position  maintained  by  their  own  body 
from  time  immemorial,  and  by  most  of  them  to  the 
present  day  !  i  The  following  specimen,  selected  from 
half  a  dozen  pages  of  a  Review  of  certain  publications 
on  botli  sides  of  the  present  controversy,  will  serve  to 
illusfraie  the  spirit  and  manners  of  the  age— of— what 
shall  we  caJl  it  J  liberality  and  candor "! 

"  Gold,  silver,  liberal,  Christian  world,  victory,  great 
potvers,  comprehensive  views,  intellectual  giaot,  gene- 
rous-acute understanding,  ingenuous  and  iKible  ardor,  in- 
spirations of  genius  and  of^truth,  rare  assemblage  of  excel- 
lencies, counter-charm  of  intolerance,  genius  of  eman- 
cipation, enlightened  instructor,  enlightened  and  benev- 
olent efforts,  temperate  and  masterly  production,  palm 
of  victory,  lucid,  powerful,  great  judgment,  Christian 
spirit,  well  sustained  argument,  considerable  acumen, 
and  invincible  force,  forbearance-transcendant,  illustri- 
ous name,  halo  of  glory." 

"  Iron,  clay,  intolerance,  human  presumption,  insigni- 
ficant and  rapidly  decreasing  party,  sect.irian  aggression, 
contumely  anrl  disdain,  piL'raies,  an-og;uit  a,ssimiption  of 
infallibiUfy,  excommimicating,  pernicious  errors,  igno- 
rance, pride  and  intolerance,  iihental  and  spiritual  bond- 
ate,  chain  of  prejudices,  torrent  of  ungrateful  abuse, 
enslaved  people,  ignorance  and  bigotry,  rancorous  hos- 
tility, blindeii  by  preiudice,  impervious  to  all  argiunents, 
weakness,  peurility,'infantile  taJenls,  exasperated,  close 
the  gates,  hud  defiance,  intolerant  position,  not  the  show 
of  arguments,  feeble  assailant,  great  ignorance,  innaeas- 
urabie  illiberality,  foulest  charges,  paw  of  the  bear,  '  de- 
plorably imbecile  and  narrow,'  '  thick-skinned  monster* 
of  the  oo/.e  an<l  the  mire,  which  no  weapon  cm 
jiierce,  uo  diucipliue  tame.'  " 


274 


FULLER    ON    COMMUNION. 


our  practice,  violent  epithets,  as  undeserved 
as  they  are  impotent. 

M,  "  We  are  incompetent  judges  of  the 
light  in  which  our  conduct  appears  to  those 
against  whom  it  is  directed  ;  but  the  more 
frequently  we  place  ourselves  in  their  situ- 
ation, the  less  will  be  our  surprise  at  the 
indications  of  alienation  and  disgust  which 
they  may  evince.  The  very  appellation 
of  Baptist,  together  with  the  tenets  by 
which  it  is  designated,  become  associated 
with  the  idea  of  bigotry ;  nor  will  it  permit 
the  mind  which  entertains  that  prejudice, 
to  give  an  impartial  attention  to  the  evi- 
dence by  which  our  sentiments  are  support- 
ed. With  mingled  surprise  and  indigna- 
tion they  behold  us  making  pretensions 
which  no  other  denomination  of  protestants 
assumes,  placing  ourselves  in  an  attitude 
of  hostility  towards  the  whole  Christian 
world,  and  virtually  claiming  to  be  the  only 
church  of  Christ  upon  earth.  The  power 
of  prejudice  to  arrest  the  progress  of  inqui- 
ry is  indeed  to  be  lamented :  nothing  could 
be  more  desirable,  than  that  every  opinion 
should,  in  the  first,  instance,  be  judged  of 
by  its  intrinsic  evidence,  without  regard  to 
the  conduct  of  the  persons  who  embrace  it ; 
but  the  strength  and  independence  of  mind 
requisite  to  such  an  effort,  is  rather  to  be 
admired  than  expected.  There  are  \'evf 
who  enter  on  the  investigation  of  theologi- 
cal questions  in  that  elevated  state ;  secret 
antipathies  or  predilections  will  be  sure  to 
instd  their  venom,  and  obscure  the  percep- 
tion of  truth  and  the  suggestions  of  reason." 
—Keaso)is,  42,  43.     //.  301,  302. 

iS.  My  friend,  we  deny  the  charge  of 
*'  placing  ourselves  in  an  attitude  of  hostil- 
ity towards  the  whole  Christian  world." 
But  we  do  claim,  (and  of  this  presumption, 
you,  equally  with  ourselves,  are  guilty !) 
we  do  maintain  that  Baptist  churches  are 
the  only  churches  in  the  world  who  "  keep 
the  ordinances  as  they  were  delivered." 
And  if  this  is  to  subject  us  to  "  indications 
of  alienation  and  disgust,"  and  to  occasion 
the  mingled  emotions  of  "  surprise  and  in- 
dignation," so  be  it ;  we  are  not  carelul  to 
shun  the  honest  avowal  of  our  principles. 
If  our  Paedobaptist  brethren  allow  your 
misrepresentations  of  our  conduct,  and  their 
own  misconceptions  and  "  secret  antipa- 
thies," to  "  instil  their  venom,  and  obscure 
the  perception  of  truth,"  the  blame  does 
not  lie  at  our  door.  If  we  were  as  bigoted 
as  some  of  our  liberal  friends  are  pleased 
to  represent,  or  ten  thousand  times  more 
so,  the  word  of  God  is  as  true,  and  obedi- 
ence to  the  laws  of  Christ  as  imperative, 
as  if  we  were  more  liberal  than  the  most 
liberal  of  ail  the  liberals  within  the  widest 
pale  of  the  CJathohc  church. 

M.  But,  '■  by  the  stern  rejection  of  the 
members  of  all  other  denominations,  until 


they  have  embraced  our  distinguishing 
tenets,  what  do  we  propose  to  effect?  to 
intimidate,  or  to  convince  ?  We  can  do 
neither.  To  intimidate  is  impossible,  while 
there  are  others  far  more  numerous  than 
ourselves,  ready  to  receive  them  with  open 
arms.  The  hope  of  producing  conviction 
by  such  an  expedient  is  equally  groundless 
and  chimerical ;  since  conviction  is  the  re- 
sult of  evidence,  and  no  light  whatever 
can  be  pretended  to  be  conveyed  by  inter- 
dicting their  communion,  unless  it  be  that 
it  manifests  our  intolerance.  We  propose 
to  extirpate  an  error,  and  we  plant  a  preju- 
dice ;  and  instead  of  attempting  to  soften 
and  conciliate  the  minds  of  our  opponents, 
we  inflict  a  stigma." — Reasons,  43.  H. 
302. 

S.  Who,  but  yourself,  my  friend,  could 
ever  imagine,  that,  in  declining  to  receive 
Paedobaptists  to  our  communion,  our  object 
was  either  to  " intimidate,"  or  to  " convince"?" 
Our  object  is  to  "  keep  the  ordinances  as 
they  were  delivered,"  regardless  of  "  new 
forms  of  error,  and  new  modes  of  abberra- 
tion  from  the  paths  of  rectitude  and  truth." 
If  we  are  under  a  delusion,  convince  us ; 
but,  by  applying  to  us  epithets,  as  unde- 
served as  they  are  wounding,  reproaching 
us  with  consequences  to  which  our  system 
does  not  necessarily  lead,  and  impugning, 
not  only  the  validity  of  our  arguments,  but 
the  integrity  of  our  motives ;  while  you 
propose  to  extirpate  what  you  beUeve  to  be 
an  error,  you  "  plant  a  prejudice ;"  and, 
instead  of  attempting  to  conciliate  the 
minds  of  your  opponents,  you  "  inflict  a 
stigma."  Such  expedients,  my  dear  friend, 
will  neither  "  intimidate"  nor  "  convince  ;" 
but  they  may  alienate  the  heart. 

M.  But,  "  you  do  all  in  your  power,  to 
place  our  Paedobaptist  brethren  beyond  the 
reach  of  conviction.  Since  it  is  unreason- 
able to  expect,  however  attractive  the  min- 
istry, that  a  pious  Paedobaptist  will  statedly 
attend  where  he  must  despair  of  ever  be- 
coming a  member,  and  of  ever  enjoying 
the  privileges  to  which  every  serious  per- 
son is  supposed  to  aspire  :  he  attaches  him- 
self, as  a  necessary  consequence,  to  a  con- 
nection in  which  there  is  no  such  impedi- 
ment, but  where  he  is  certain  of  hearing 
nothing  but  what  will  foster  his  prejudices, 
and  confirm  his  error.  Thus  he  is  exclud- 
ed from  the  only  connection  where  the  ar- 
guments for  adult  baptism  are  stated,  and 
is  exposed  to  the  constant  operation  of  an 
opposite  species  of  instruction." — Reasons^ 
44.     H.  302. 

iS'.  And  what  a  prodigious  disadvantage  ! 
For,  seriousl}',  unless  the  subject  of  bap- 
tism were  introduced  more  frequently  than 
it  is  at  present,  he  might,  in  some  of  our 
congregations,  attend  constantly,  from  Jan- 
uary to  December,  without  once  being  in- 


PULLER    ON    COMMUNION. 


275 


structed  either  in  the  nature  or  the  require- 
ments, the  mode  or  the  subjects,  of  this  in- 
teresting Christian  ordinance.*  We  never 
introduce  the  subject  but  when  we  baptize: 
nor  is  it  then  uniformly  discussed  contro- 
versially ;  and  if  it  be,  the  statement  is 
sometimes  accompanied  with  apologies 
and  concessions,  eminently  calculated  to 
neutralize  the  truths,  which,  in  spite  of  the 
most  liberal  pretensions,  will  force  an  ut- 
terance from  the  lips  of  the  preacher,  and 
an  entrance  into  the  judgments  of  the 
hearers.  This,  in  some  churches,  is  the 
state  of  things  at  present ;  and  he  must  be 
a  very  superficial  observer  of  human  na- 
ture, who  should  gravely  affirm  that  a  union 
with  Paedobaptists  would  produce  an  im- 
provement. The  probability  is,  that  from 
delicacy  to  their  feelings,  the  subject  would 
be  consigned  to  oblivion  ;  or,  if  occasionally 
lightly  touched,  the  most  cogent  arguments 
would  be  blunted,  by  the  simple  circum- 
stance of  some  of  the  members  having 
been  received,  avowedly  as  unbaptized. 
They  will  have  learnt  a  lesson,  which  it 
will  be  well  if  they  ever  forget,  not  only 
that  they  are  eligible  to  admission  into 
heaven  in  agreement  with  divine  rule, 
(John  iii,  16,)  but  also  that  they  have  a 
right  to  a  place  in  the  churches  of  Christ 
on  earth  in  deviation  from  a  divine  rule, 
for  the  regulation  of  ministers  and  church- 
es "  to  the  end  of  the  world."  (Mati. 
x.xviii.  19.)  In  vain  will  you  maintain  that 
your  sentiments  are  true,  while  you  practi- 
cally admit  that  they  are  unimportant. 
Besides,  it  may  not  be  improper  to  remind 
you,  that  having  once  admitted  your  Pae- 


'  "  It  is  not  unusual,  (says  the  late  Dr.  Dwight,)  for  a 
minister  of  the  gospel  to  devote  twenty-four  sermons 
annually,  to  the  consideration  of  the  Lord's  supper.  On 
baptism,  at  the  same  time,  ministers  rarely  preach.  Why 
such  a  differenc-e  is  made  between  two  institutions  of 
Christ,  invested  with  the  same  authority,  solemnity,  and 
influence,  I  am  unable  to  determine.  But,  whatever  be 
the  ground  of  this  distinction.  I  am  satisfied  it  cannot  be 
a  good  one." — Syst.  Theo.  Serm.  150. 

It  is  a  most  fortunate  circijiiistance,  that  this  pointed 
remonstrance,  equally  apjilicahle  to  some  of  our  church- 
es, proceeded  fi"ora  the  pen  of  a  Predobaptist !  It  con- 
tains not,  of  course,  the  sniallesi  particle  of  bigotry!  With- 
out replying  for  his  P<edobaplist  brethren,  or  supposing 
tt>at  liie  Doctor  wished  for  exactly  twenty-four  i)aptis- 
nial  sermons  per  annum,  the  w^riter  cordially  acquiesces 
in  the  spirit  of  his  protest  airainst  that  marked  distinc- 
tion between  the  two  institutions,  and  that  undervalua- 
lion  of  the  ordinance  of  baptism,  which  characterizes 
some  of  our  bi-ethren.  Besides  the  tendency  ot^  mixed 
couuriunion  to  produce  this  result,  there  is  another  inju- 
rious custom,  which  is  common,  perhaps,  to  most  l{"ip- 
list  churches— the  system  of  deferring  the  administra- 
tion of  the  ordinance  until  several  candidates  present 
themselves;  a  system  for  which  the  only  plea  generally 
advanced  is,  convenience  !  But  apart  from  the  injus- 
tice of  this  mode  of  procedure  to  some  of  the  candi- 
dates, it  is  obvious,  that  the  administration  of  the  ordi- 
nance when  believers  presented  themselves,  without 
waiting  for  several  more,  while  it  would  be  in  agreement 
with  the  primitive  practice,  would  greatly  conduce  to 
restore  the  ordinance  to  that  scriptural  eminence,  from 
wliich,  partly  owing  to  the  infrequency  of  its  adminis- 
tration, and  partly  in  consequence  of  the  depreciating 
Influence  of  mi.\ed  communion,  it  has  so  lamentably 
fallen. 


dobaptist  brethren  as  members  of  your 
churches,  it  will  be  manifest  injustice  to 
require  that  they  shall  listen  to  your  views 
of  baptism,  without  allowing  them  the 
privilege  of  a  reply.  They  will  have  as 
good  a  right  to  introduce  their  sentiments, 
and  their  practice  into  the  church,  as  you 
have  to  introduce  yours.  Now,  either  by 
an  inglorious  silence  on  both  sides,  the 
truth,  on  whichever  side  it  be,  will  be  com- 
promised ;  or,  by  the  admission  of  both 
parties,  as  even-handed  justice  undoubted- 
ly decides,  to  the  privilege  of  defending 
each  his  peculiarity,  the  pulpit,  from  which 
nothing  but  the  irutii  ought  ever  to  ema- 
nate, will  become  the  arena  of  conflicting 
sentiments,  and  a  powerful  instrument  in 
the  promotion  of  antipathies,  discords,  and 
schisms — schisms,  be  it  remembered,  a 
thousand  times  more  injurious  than  a  for- 
mal separation.  In  open  controversy, 
whether  from  the  pulpit  or  the  press,  there 
is  something  manly,  and  fair,  and  honora- 
ble. But  there  is  nothing  more  pitiful,  or 
more  annoying  to  the  feelings,  or  more 
subversive  of  Christian  affection  and  the 
exercises  of  social  religion,  than  occasion- 
al, unexpected,  uncalled-for  hints  from  the 
pulpit,  in  favor  of  any  practice,  concerning 
which  the  members  of  a  church  are  nearly 
equally  divided  in  opinion,  and  to  which 
the  dissentients  can  never  have  the  privi- 
lege of  replying.  The  uniform  triumph 
and  exultation  of  one  party  will  be  death 
to  the  other ;  and,  whatever  be  the  re.?ult 
in  relation  to  the  subject  of  dispute,  an  in- 
curable wound  will  be  inflicted  on  the  very 
heart  of  charity.  On  this  principle,  it  ap- 
pears manifestly  improper  to  introduce  the 
subject  of  baptism  to  a  church  composed 
of  Baptists  and  Paedobaptists.  You  could 
not  honorably  introduce  one  side  of  the 
controversy  only.  Common  fairness  re- 
quires that  all  the  members  shall  possess 
equal  privileges ;  and,  to  avoid  the  most 
flagrant  injustice  towards  one  party,  either 
truth  and  error  must  be  published  from  the 
same  pulpit,  and  a  Christian  command  and 
a  human  invention  be  practised  in  the  same 
church ;  or  both  parties  must  enter  into  a 
compact,  either  to  banish  into  the  land  of 
forgetfulness,  or  to  observe  "  without  the 
camp,"  each  his  peculiar  reproach.  To 
permit  each  party  publicly  to  vindicate  his 
sentiments,  (not  to  mention  that  one  must 
necessarily  disseminate  error,)  would  be  a 
glaring  violation  of  your  favorite  apostolic 
precept,  '•  Receive  ye  one  another,  but  not 
to  doubtful  disputations."  For  one  party 
to  arrogate  the  exclusive  privilege  of  de- 
fending his  practice,  would  be  flagrant  in- 
justice to  the  other.  And  for  both  parties 
to  agree  to  consign  their  peculiarities  to 
the  shades,  or  to  observe  them  without  the 
recognition  of  the  church,  would  be  an  un- 


276 


FULLER    ON    COMMUNION. 


worthy  sacrifice  of  principle  on  the  shrine 
of  a  suspicious  and  precarious  affection  ; 
and  the  declaration  of  one  part  of  "  the 
counsel  of  God"  would  be  syatematically 
restrained.  And  truly,  my  friend,  how 
either  of  these  expedients  is  calculated  to 
convince  or  to  edify,  I  am  totally  at  a  loss 
to  perceive.* 


*  On  the  miscliievous  internal  tendency  of  the  sys- 
tem, the  late  venerable  Abraham  Hcjcith,  in  his  Apology 
for  the  Baptists,  pp.  131,  132,  1812  edition,  introduces 
some  pointed  interrogations  and  remarks,  evidently 
drawn  from  personal  observation.  And,  in  a  modern 
anost  interesting  piece  of  biography,  vpe  are,  with  a  can- 
dor which  exceeds  all  praise,  presented  with  a  highly- 
instructive  exemplification,  iu  the  early  history  of  the 
church  at  Oxford,  under  the  pastoral  care  of  the  late 
amiable  and  excellent  Mr.  Hinton.  Sincerely  and  cordi- 
ally attached  to  the  principle  of  mixed  church-fellow- 
Bhip,  this  good  man  experienced,  in  his  own  person, 
some  ol^  its  almost  inevitable  evils.  Allhotigh  the  ordi- 
nance of  baptism  was  not  at  tliat  time  administered  at 
Oxford,  but  at  Abingdon,  to  which  place  als»o  the  argu- 
ments in  favor  of  Christian  baptism  were  principally 
conlined  ;  yet,  because  a  principle  of  Christian  integrity 
would  not  allow  the  entire  exclusion  of  the  subject  from 
the  pulpit  at  Oxford,  its  introduction  for  the  first  time  in 
1790,  (ten  years  after  the  formation  of  the  church,)  prov- 
ed "  a  source  of  dissatisfaction,"*  Early  in  the  same 
year,  too,  an  individual  instituted  "  a  complaint  that  Mr. 
Jlinton  had  catechised,  or  improperly  questioned,  a  gen- 
tleman of  Predobaptist  connections,  who  wished  to  join 
the  church."  This  complaint,  however,  the  church  dis- 
countenanced. But,  about  five  years  afler,  a  reason 
assigned  by  our  higlily  esteemecl  friend,  in  favor  of  a 
removal,  presents  an  unequivocal  indication  that  the  of- 
fences complained  of  were  now  become  more  general, 
and  attributable,  not,  as  formerly,  to  the  discontent  of  an 
individual,  but  to  tlie  system.  "  I  cannot,"  says  he,  "  be 
free  in  my  ministry  without  giving  offence  :  the  congre- 
gation is  of  so  mingled  a  nature,  that  I  find  it  impossible 
to  escape  censure,  either  from  Baptistsor  Pc-edobapfists  ; 
from  Dissenters,  or  friends  of  the  Establishment." — 
Biographical  Porlraitiire  of  the  kite  liev.  James  Ilinlon, 
M.  A.  of  Oxford,  by  his  son,  the  liev.  John  Hoirurd 
Jlinton,  M.  A.     Part  ii.  Chap.  iii. 

It  is  rigidly  due  to  the  Biogi-apher,  who  is  one  of  the 
most  candid  and  honorable  of  our  opponents,  brierty  to 
notice  the  distinction  of  which  he  reminds  us,  between 
mixed  communion  and  mixed  membership.  We  are 
fully  sensible  of  the  difference,  and  that  the  history  of 
the  church  at  Oxford  is  a  specimen  of  the  latter ;  an  ap- 
peal to  which,  therefore,  in  these  pages  will,  it  is  pre- 
sumed, appear  perfectly  justifiable,  on  the  consideration 
that  ir  is  mixed  membership  for  which  Mr.  Hall  so  stren- 
uously pleads.  The  subject  being  introduced,  however, 
it  ought  nol,  perhaps,  to  be  dismissed  without  a  few 
words,  (additional  to  Note,  p.  227,)  as  to  the  propriety  of 
the  distinction  itself.  It  is  the  decided  conviction  of  the 
writer,  that  there  is  no  scriptural  autliority,  for  either 
mixed  communion  or  mixed  membership.  But  if  there 
be  any  scriptural  authority  for  the  former,  is  there  not 
the  same  authority  for  the  latter  1  The  distinction  itself 
has  no  foundation  in  scripture.  The  reception  of  the 
weak  in  the  faith,  for  instance,  to  whatever  kinds  of 
diversities  it  may  apply,  included,  we  presume,  full 
church-membership.  U  not,  which  party  were  mem- 
bers of  the  church  1  and  which  only  communicants? 
If  it  be  replied,  that  some  things  are  lawful  which  are 

■  And  no  wonder  ;  for,  instead  of  complimenting  his 
Pffidohaptist  hearers  on  the  invohmtariness  of  their  er- 
ror, Mr.  Hinton  had  the  candor  to  relate  some  causes 
which  had  come  under  his  own  personal  observation. 
"  Our  brethren,"  says  he,  "  will  allow  that  the  prejudices 
of  education,  together  with  the  fear  of  being  singular, 
and  of  incurring  ridicule,  operate  very  strongly  against 
our  sentiments.  I  have  found  not  a  few,  who  have  ac- 
knowledged themselves  afraid  to  pursue  the  subject  of 
believers'  baptism,  lest  they  should  be  convinced  of  its 
obligation  ;  and  some  who  even  allowed  that  scripture  is 
very  much  in  our  favor,  but  who,  having  formed  their 
connections,  and  not  liking  a  public  disavowal  of  tlK'ir 
former  sentiments,  have  neglected  what  they  at  least 
suspected  to  be  their  duty.  This,  (I  speak  seriously, 
and  without  the  least  exaggeration,)  I  have  found  to  be 
the  caae  with  many  of  my  acquaintance." 


M.  But  "  he  who  was  really  solicitous  to 
extend  the  triumphs  of  truth,  would  surely 
leave  nothing  unattempted  to  break  down 
the  rampart  of  prejudice,*  and,  by  making 
the  nearest  approaches  to  his  opponents, 
consistent  with  truth,  avail  himself  of  all 
the  advantages  which  a  generous  confi- 
dence seldom  fails  to  bestow,  for  insinuating 


not  expedient,  we  would  ask.  Is  the  reception  of  the 
weak  in  the  faith  one  of  these  things?  On  the  contra- 
ry, it  is  an  apostolic  injtmction,  and  not  a  question  of 
expediency.  We  say  the  precept  does  not  apply  to  such 
diversities  as  are  subversive  of  a  standing  law  of  Christ, 
and  act  accordingly  :  our  opponents  believe  it  does  :  but 
some  of  thein  obey  it  in  part  only,  re.ecting  from  church'- 
member-shipthe  weak  in  the  faith,  whom  they  receive  to 
a  church-ordinance  !  But  the  apostolic  precept  enjoins 
both  on  neither.  If  it  enjoin  mixed  communion,  it  also 
enjoins  mixed  membei-shipr  with  its  train  of  evils  ;  or, 
rather,  for  the  preservation  of  peace,  with  an  absolute 
silence  on  the  subject  of  dispute  !  it,  on  the  contrary, 
it  do  not  enjoin  such  am  union  with  Psedobaptists  in 
church-membership,  neither  does  it  authorize  their  re- 
ception to  communion  in  a  church-oi"dinance. 

'•  Rampart  of  Prejudice."  We  are  perfectly  willing 
to  break  down  this,  and  every  other  barrier  to  commuir- 
ion,  of  hianan  origin  ;  but  the  barrier  in  the  present  in- 
stance, as  far  as  we  are  concerned,  is  of  divine  origin. 
If  indeed,  Christian  baptism  were  "a  little  punctilio,"  a 
mere  trifle,  then  we  might  displace  it.  But  we  dare  not 
displace  a  Christian  barrier.  On  this  subject,  the  Rev. 
Christmas  Evans,  "  the  apostle  of  the  principality,"  has 
some  very  pertinent  observations  in  his  characteristic 
style.  Delighted  with  the  idea  of  universal  Christian 
communion,  the  venerable  man  convenes  a  general  con- 
gress, and  exhorts  Christians  oi  every  communion  to 
make  a  sacrifice  of  what  is  their  own.  He  finds  there 
are  two  principal  barriers— the  Baptists  and  the  P;edo- 
baptists.  "  Willing,  (says  he,)  to  do  every  thing  in  my 
power,  to  promote  a  general  communion  of  all  Chris- 
tians, I  took  my  pickaxe  in  my  hand,  and  went  up  to  the 
Baptist  barrier.  Pausing  a  little,  to  examine  the  wall,  I 
perceived  something  divine  emenating  from  it !  But, 
being  resolute,  I  .said,  '  Certainly,  it  is  better  to  pull  thee 
downi,  than  that  thou  shouldst  be  the  occasion  of  keep- 
ing thousands  from  communion  whom  I  expect  to  meet 
in  heaven  t'  Directly  I  lifted  up  my  pickaxe  to  break 
down  the  barrier;  but  I  imagined  in  one  moment's  time, 
that  twelve  personages  of  heavenly  extraction  confront- 
ed me,  hard  by  the  wall,  exclaiming,  with  loud  but  heav- 
enly voices,  'Mortal  [iian,  hold  thy  liand  !  What  art 
thou  about  to  do  ?  Wilt  tliou  presinne  lo  sacrifice  what 
is  not  thine  own  1  Art  thou  so  full  of  temerity  as  to  at- 
tempt the  demolishing  of  this  barrier  which  heaven 
erected,  and  which  was  sanctioned  by  the  Messiah  to 
the  visible  wall  of  separation  between  his  kingdom  and 
the  world  ;  and  that,  not  only  during  one  centurV:  but  to 
the  end  of  time  ?  Know,  vain  man,  that  he  expects  to 
find  this  barrier  in  good  repair  at  his  second  coming.' 
Their  expostulation  pierced  my  soul;  my  heart  failed 
within  me  ;  and  I  exclaimed,  '  I  will  never  touch  this 
sacred  wall  of  separation,  for  the  sake  of  any  man  liv- 
ing, let  my  veneration  be  what  it  may  for  his  talents  and 
piety.'  Notwithstanding,  I  was  not  convinced  that  no 
sacrifice  could  be  made  on  the  other  side.  Imniediate- 
ly,  therefore,  we  went  lo  the  other  separating  wall,  com- 
monly called  PaJdobaplist  barrier.  Then  said  I,  '  Deax 
bi-ethren,  I  liave  been  atli'mnling  the  pulling  down  of  the 
Baptist  barrieron  my  side,  and  In  sacrifice  it  for  the  pro- 
motion of  general  communion  among  the  godly  ;  but  these 
heavenly  personages  who  are  with  me,  prevented  me, 
by  asserting  that  the  wall  was  not  of  human  invention, 
but  according  to  the  counsel  of  God.  Brethren,  cannot 
you  make  a  sacrifice  of  your  barrier,  without  oifTending 
these  noble  personages  of  the  court  of  heaven  ?  They 
allege  that  there  is  no  wi-itten  patent  in  the  volume  of 
inspiration,  for  your  wall.'  They,  however,  refu.eed, 
and  pleaded,  for  their  barrier,  its  great  antiquity  ;  as- 
serting, that  they  had  uninspired  iwpers,  proving  its  ex- 
istence in  the  second  century  !  They  produced  large 
bundles  of  analogical  reasoning.? — the  act  passed  lor 
circumcision,  &c.  They  said  the  silence  of  the  Bible 
was  in  favor  of  their  barrier,  as  it  did  not  contain  any 
prohibition  against  the  wall,  &c.,  &c.,  &c.  '  Dear  breth- 
ren,' I  replied,  'It  was  nol  from  any  blind  attachment  to 
the  barrier  on  my  side,  that  I  refused  to  destroy  it ;  but 
because  it  is  according  to  tlie  written  patent.     It  Is  pre- 


PULLER    ON    COMMUNION. 


his  sentiments,  and  promoting  his  views." — 
Reasons,  46.     H.  303. 

^.  So  then,  your  mixed  communion 
churches  are  so  many  beautiful  garden.% 
into  which  Psedobaptists  are  to  be  allured ; 
so  many  enchanted  islands,  to  which,  in 
condescension  to  their  weakness,  you  all 
kindly  give  them  access,  by  a  newly  invent- 
ed, finely  wrought,  reticulated  bridge.* 
that  you  may  with  the  greater  facility 
"  insinuate  your  sentiments,  and  promote 
your  views  !"  Oh  !  that  I  had  a  voice  tha.t 
could  be  heard  from  one  end  of  their  com- 
munity to  the  other.  In  common  honesty, 
and  for  the  credit  of  my  own  denomination. 
I  would  proclaim,  "  Ho,  ye  Paedobaptists  ! 
Beware  of  Mixed  Communion  rhurcJtes!" 
With  a  soft  and  persuasive  eloquence  yon 
are  invited  to  their  communion ;  but  be  not 
deceived.  Scarcely  any  thing  would  be 
more  indignantly  resented  by  the  Baptists 
among  them,  than  the  insinuation  that  they 
attach  less  importance  to  the  ordinance  of 
"baptism  than  their  Strict  Communion 
brethren.  If,  then,  you  have  the  slightest 
objection  to  hear  your  sentiments  discuss- 
ed, and  your  practice  denominated  a  "  nul- 
ity,"  do  not  flatter  yourselves  that  you  will 
escape  this  mortification  by  taking  refuge 
in  a  Mixed  Communion  church.  Beware 
of  these  diversified  communities  ;  for  though 
probably  you  will  not  hear  much  of  bap- 
tism from  the  pulpit,  (indeed,  you  ought 
not,  unless  you  have  the  privilege  of  reply- 
ing.) yet  be  it  known  to  you,  one  avowed 
object  of  the  Mixed  Communion  Baptist, 
in  thus  joining  affinity  with  his  Paedobap- 
tiet  neighbors,  is  to  extend  and  perpetuate 
his  peculiarities ;  and,  by  bringing  you  into 
contact,  to  "insinuate  his  sentiments,  and 
promote  his  views."  Beware,  then,  of  Mix- 
ed Communion  churches ! 


KUiiieJ  you  can  dcmulish  ihe  barrier  on  your  side,  wiili- 
out  incurrini;  the  displeasure  of  heaven.  Pray  indulge 
no  undue  attachmenl  to  what  is  not  written  ;  but  sacri- 
fice it  for  the  communion  of  the  godly.'  Still  they  re- 
fused ;  and  I  said,  '  It  is  now  easy  to  see  where  the 
blame  lies,  for  keeping  up  the  bar  lo  communion.'  Let 
us  by  all  means  make  sacrifices  towards  promoting  gen- 
iral  communion ;  but  we  must  go  to  our  own  fields  to 
get  victims !  We  have  a  great  many  fields,  full  of  suit- 
able sacrifices,  had  we  a  heart  to  bring  them  lo  the  horns 
of  thealtir — men'stradition  field,  human-invention  field, 
&c.,  &c.  Let  us  catch  all  the  animals  feeding  in  these, 
and  bring  them  to  the  great  union  altar,  fi.xed  on  Ihe  sum 
mil  of  Zion's  mount!  Let  us  sacrifice  them  there,  for 
the  interest  of  the  general  comnmnion  of  the  godly! 
My  brethren,  it  is  not  proper  lo  lake  the  lambs  and  the 
bullocks  which  are  the  right  of  another,  (Isaiah  Ixi.  8,) 
and  to  kill  them  to  feed  tlie  passion  for  mi.Ked  commun- 
ion. It  may  appear  easy  work  for  us  to  enter  the  prom- 
ises of  the  Great  Lord  of  the  soil,  taking  his  property  to 
sacrifice  ;  but  then  t)io  groves  will  be  equally  honored 
as  the  temple,  and  the  union  will  be  promoted  at  the  ex- 
pense of  sacred  things." — Decision  of  a  Genend  Con- 
gress, 12 — 15. 

Let  it  not  be  replied,  that  we  are  not  required  to  sacri- 
fice the  ordinances  :  we  are  required  lo  remove  it  from 
the  position  in  which  it  was  placed  by  .lesns  Christ. 

■  The  external  appearance  of  this  bridge  is  very  beau- 
tiful, but  we  suspect  the  foundations  ;  and  at  present  it 
does  not  work  so  smoothly  as  we  have  been  given  to  un- 
derstand.   The  ornaments  are  showy,  not  solid,  and  we 


M.  Thank  you,  my  friend  !  Then  yon 
admit  that  we  do  endeavor  to  extend  and 
perpetuate  our  sentiments.  Certainly,  this 
is  a  concession  I  little  expected  from  a 
Strict  Baptist ! 

S.  Nay,  my  friend  ;  while  I  give  you  full 
credit  for  sincerity,  I  have  neither  affirmed 
that  you  would  take  any  pains  to  dissemi- 
nate your  principles,  nor  that  such  an  at- 
tempt would  be  attended  with  success.  I 
have  simply  reiterated  your  own  avowal, 
that  such  is  your  intention.  But  you  would, 
or  you  would  not.  If  you  would,  (to  say 
nothing  just  now  of  the  tendency  of  such 
a  course  to  produce  unpleasant  consequen- 
ces,) it  is  not  enough  that  the  intimation  is 
made  to  us,  as  a  recommendation  of  your 
system ;  but  the  P^dobaptists,  who  might 
view  it  as  an  objection,  should  be  especially 
apprized  of  your  design,  that  they  may  not 
enter  your  enclosures  ignorant  of  their 
danger.  If  you  would  not  spontaneously 
introduce  your  views  of  this  part  of  the 
mind  of  Christ,  (which,  notwithstanding 
your  intention  is,  I  am  inclined  to  think, 
the  more  probable  supposition,)  then  our 
churches,  in  which,  there  exists  no  tempta- 
tion to  withhold  the  truth  on  Christian  bap- 
tism, would,  in  my  humble  opinion,  be 
much  better  calculated  than  yours,  to  ''  pro- 
mote the  restoration  of  a  divine  ordinance 
to  its  primitive  simplicity  and  purity ;" 
"  an  honest  solicitude  for  which  (Mr.  Hall 
tells  us,)  is  not  only  innocent,  but  merito- 
rious." 

j\l.  On  the  contrary,  "  of  the  tendency 
of  mixed  communion  to  promote  a  more 
candid  inquiry  into  our  principles,  it  is 
scarcely  possible  to  doubt.*  Whether  it 
would  have  the  effect  of  rapidly  extending 
the  Baptist  denomination  as  such,  is  less 
certain.     For  were  that  practice  universal- 


are  not  able  to  discover  that  it  has  received  the  sanction 
of  "  the  Koyal  Letters  Patent  "  When  its  a<lmirer.<i 
produce  that  important  ducuniont,  and  we  have  "obtain- 
ed leave"  from  the  Royal  Conunissioners.  to  build  a 
bridge,  then  indeed,  we  may  appreciate  it  more  highly. 
We  must  candidly  confe.ss,  however,  that  we  should  feel 
rather  ashamed  to  petition  for  a  bridge  ;  it  would  wear 
so  much  the  appearance  of  a  reJlection  on  the  King,  who 
surrounded  these  ecclesiastical  spots  with  water,  with  a 
special  design  ;  that  it  should  be  passed  through,  not 
passed  over.  Besides,  the  present  law  resembles  the 
laws  of  the  Medes  and  Persians — it  "  altereth  not."  Anil 
to  us  it  seems  perfectly  ridiculous,  quite  unworlhy  of 
our  Sovereign,  to  make  one  law  that  all  his  royal  sub- 
jects should  pass  through  the  water,  and  another  law 
permitting  some  of  them  to  pass  over  it!  Nothing 
would  be  wanting  lo  complete  the  absurdity,  but  a  third 
law  in  lavor  of  the  remainder ;  providing  a  patent  mixed- 
metal  tunnel,  through  which  tliey  might  enjoy  the  privi- 
lese  of  passing  under  the  bed  of  Ihe  river;  and  when 
the  novelty  of  tliat  should  have  subsided,  a  fourth,  com- 
manding the  opening  of  the  sluices,  and  the  letting  off 
the  water  altogether! 

Facts  speak  louder  than  theory.  Let  the  reader  nt- 
lentivi'ly  peruse  the  following  practical  illustrations,  ami 
then  judae  of  Ihe  expediency  of  mixed  communion. 
"  The  eminent  .John  Bunyan,  who  zealously  advocated 
the  cau.-^e  of  mixed  comnmnion.  seems  to  have  had  no 
great  success  in  promoling  the  interests  of  the  Baptists. 
We  hardly  ever  find  an  allusion  to  the  ordinance  of  li.ip- 
ti.sni  in  his  works,  except  in  his  controversial  pieces,  in 


278 


FULLER    ON    COMMUNION. 


ly  to  prevail,  the  mixture  of  Baptists  and 
Prptlonaptists  in  Christian  societies,  would, 
probably,  ere  long,  be  such  that  tiie  appel- 
lation of  Baptist  niig-ht  be  found  not  so 
properly  applicable  to  churches  as  to  indi- 
viduals, while  some  more  comprehensive 
term  might  possibly  be  employed  to  dis- 
criminate the  views  of  collective  bodies. 
But  what  then  ?  Are  we  contending  for 
names,  or  for  things?  If  the  eflect  of  a 
more  liberal  system  shall  be  found  to  in- 
crease the  number  of  those  who  return  to 
the  primitive  practice  of  baptism,  and  thus 
follow  the  Lamb  whithersoever  he  goeth, 
he  must  be  possessed  of  a  deplorable  imbe- 
cility and  narrowness  of  mind,  who  will 
lament  the  disappearance  of  a  name,  espe- 
cially when  it  is  remembered,  that  when- 
ever just  views  on  the  subject  shall  become 
universal,  the  n^me  by  which  we  are 
at  present  distinguished,  will  necessarily 
cease.     An  honest  solicitude  lor  the  restor- 


whicli  lie  practically  undermines  its  nulhority.  Nor  was 
the  effect  of  his  favorite  system  conducive  to  the  spread 
of  his  opinion  as  a  Baptist;  for  such  was  the  state  of  the 
church  with  which  he  was  long  connected,  that,  on  his 
death  they  these  a  Pajdobaptist ;  and  from  the  year 
1688,  in  which  he  die<i,  to  the  year  1768,  when  Mr.  Josh- 
ua Symonds  died,  the  ministers  who  succeeded  him 
were  I'Kdobaptists ;  except  the  last,  who  some  years 
after  his  settlement  wiih  the  church,  changed  his  senti- 
ments ami  become  a  Baptist.  This  took  place  in  1772; 
but  though  Mr.  Symonds  continued  at  Bedford,  it  was 
'  on  the  conditions  that  he  should  not  introduce  the  con- 
troversy into  the  \)u\\>\\.,  nov  into  ronversation,  wnless  il 
was  lirst  introduced  by  others  !'  We  have  also  been  in- 
formed that  one  instance  occurred  in  1700,  and  another 
io  17'.J1,  in  wlijch  the  church  refused  to  grant  a  dismis- 
sion to  members  who  desired  to  unite  with  two  Baptist 
churches  in  London,  because  they  were  strict  coimnun- 
ion  churches."  [Kirtghorn's  Defe7ice,  Pref.  xv.]  The 
present  pastor  of  the  church  at  Bedford  is  a  very  respect- 
able Paidobaptist ;  and  while  we  cannot  but  highly  es- 
teem his  Christian  character,  we  should  think  he  can 
scarcely  repress  an  occasional  smile  at  the  credulity  of 
his  emment  predecessor,  the  apostle  of  mixed  commun- 
ion. The  '•  pilgrims"  in  "  their  progress"  from  the 
"House  of  the  Interpreter"  to  the  "House  Beautiful," 
are  not  now  so  "  orderly,"  we  presume  as  they  should  be. 
Some  of  them  are  taken  to  the  "bath  in  the  garden," — 
all,  probably,  who  spontaneously  desire  it;  but  the  In- 
terpreter does  not  instruct  thein  to  "  go  orderly."  He 
considers  a  kind  of  seal  on  their  foreheads  before  they 
set  out,  as  at  least  equivalent  to  the  bath  ;  and  has  adopt- 
ed a  lioinan  invention,  of  sealing  the  children  of  pil- 
grims, and,  indeed,  of  some  who  are  no  pilgrim.s,  if  the 
parents  are  willing  :  in  fact,  he  prefers  this  to  the  bath  ! 
And  this  i.-f  the  result  of  Bunyan's  mixed  commimion ! 

'•  Dr.  .Tames  Foster,  who  was  more  than  twenty  years 
pastor  of  the  General  Baptist  church  in  Barbican,  Lon- 
don, and  who  in  his  d.ay  advocateii  the  cause  of  mixed 
communion,  left  the  General  Baptists,  and  accepted  the 
pastoral  charge  of  the  Indepenilent  church  at  Pinner's 
Ilall,  London.  But,  though  he  had  pleaded  the  inexpe- 
dience  of  mixed  connntmion  as  the  me.ins  of  leading 
men  to  consider  what  (he  Baptists  had  urged  in  defence 
of  their  sentiments,  yet  Mr.  Grantham  Chillingworth 
Informs  us,  that,  in  conversation  with  him  upon  the  jioint, 
» he  could  not  pretend  to  say.  that  one  single  person  who 
was  in  communion  at  Pinner's  Hall  before  his  going 
over  to  them,  had  since  submitted  to  that  institution,  (ot' 
baptism.)  or  shewn  the  least  inclination  to  be  baptized  '  " 
— Kinglnnn's  Defence^  Pref.  IG. 

Mr.  (;iles,  in  his  very  interesting  Letters  to  the  Rev. 
Robert  Hull,  [03 — G5,]  presents  us  with  .some  striking 
exemplifirations  of  tlie  tendency  of  both  mixed  and 
strict  communion.  "The  following,  (he  says,)  have 
come  under  my  own  observation  : 

"  In  a  town  in  the  south  of  our  i..;land.  a  mo.st  serious 
division  took  place  in  an  Indepen<lent  congregation. 
Sixty  or  more  of  its  members  .separated  from  their 
brethren,  attended  the  Baptist  meeting-house,  and  ex- 


ation  of  a  divine  ordinance  to  its  primitive 
simplicity,  and  purity,  is  not  merely  inno- 
cent, but  meritorious ;  but  if  the  ultimate 
consequence  of  such  an  improvement  should 
be  to  merge  the  appellation  of  a  party  in 
that  which  is  derived  from  the  Divine 
Founder  of  our  religion,  it  is  an  event 
which  none  but  a  bigot  will  regret," — Rea- 
sons, 46,  47.     //.  303. 

5?.  But  if  an  honest  solicitude  to  perpet- 
uate the  individual  practice  of  baptism  be 
meritorious,  it  cannot  be  right  in  ministers 
and  churches  to  deviate  from  the  divine  in- 
junction, and  the  universal  practice  of  the 
first  churches,  in  the  reception  of  members. 
Is  compliance  with  the  divine  rule  the  duty 
of  individuals,  and  non-compliance  the 
privilege  of  churches  ?  Allow  me  again 
to  remind  you  of  our  friend,  Mr.  Hall. 
You  will  excuse  me — but  really,  I  cannot 
compliment  you  as  a  very  apt  disciple! 
You  n)ay  recollect,  perhaps,  that  he  says, 
"  the  duty  of  churches  originates  in  that 


pressed  their  desire  to  join  in  communion  with  the 
church.  The  Baptists,  from  a  wish  to  evince  their  broth- 
erly affection,  and  from  a  confident  persuasion  that  such 
an  act  of  liberality  would  not  fail  to  be  followed  with 
conviction,  at  leasi  among  some  of  these  mistaken  breth- 
ren, agreed  to  aller  their  terms  of  communion,  and  re- 
ceive them.  Some  of  their  members,  and  some  of  the 
neighboring  minister^  and  brethren,  remonstrated  with 
them,  and  assured  them  that  the  result  would  prove  to 
be  opposite  to  what  they  expected.  But  these  remon- 
strances were  disregarded,  and  the  liberal  plan  adopted, 
with  a  confident  persuasion  of  its  success.  This  mixed 
fellowship  continued  for,  I  believe,  a  year  and  a  half,  or 
more  ;  but  not  one  of  the  Padobiiptists  could  see  baptism 
to  be  of  s^ijicient  importance  to  submit  to  it !  At  last, 
some  uidependeni  minister,  from  the  kindest  motives, 
no  doubt,  attempted,  and  really  effected,  a  reconciliation 
between  the  remaining  members  of  the  church  and  the 
brethren  that  had  seceded,  the  result  of  which  was,  that 
every  one  of  them  returned  to  his  own  fold,  leaving  the 
Baptists  without  the  accession  of  a  single  member  from 
them  !  There  is  no  one  but  would  rejoice  in  such  a  re- 
conciliation ;  but  it  assuredly  proves,  that  your  doctrine 
of  expediency  is  not  so  certain  in  its  results  as  you  would 
have  us  believe.  I  think  I  might  venture  to  affirm  from 
what  I  have  experienced,  that,  hail  this  church  stood 
firm  to  its  own  former  system,  some  of  these  Paidobap- 
tists  would  have  been  induced  to  examine  the  subject 
of  baptism,  that  conviction  would  have  followed  and  that 
they  would  have  been  baptized.     I  am  acquainted  with 

anotlier  church  at .    This  church  for  the  purpose  of 

receiving  a  few  unbaptized  persons,  altered  its  constitu- 
tion. The  consequence  was,  that  as  soon  as  the  altera- 
tion was  made,  as  many  baptized  brethren  withdrew  as 
unbaptized  persons  joined.  This  church  has  tried  your 
plan  for  some  years;  and,  strange  as  it  may  appear, 
though  it  retains  these  Paedobaptists  in  communion,  it 
has  resolved  never  to  receive  another  unbaptized  per- 
son into  fellowship.  The  reason  for  this  extniordinary 
resolution,  given  both  by  the  minister  and  some  of  its 
members,  was,  that  they  had  tried  and  proved  the  inex- 
pediency of  mixed  communion,  and  on  that  mexpedi- 
ency  alone,  had  resolved  in  future  to  prevent  it.  This, 
Sir,  is  anotlier  matter-of-fact  against  the  expediency  of 
your  theory.  The  last  that  1  shall  mention,  and  which 
I  had  related  to  me  very  recently  by  the  pastor  of  the 
church,  forms   the  opposite  of  the   two  cases  already 

stated.     At ,  an  unhappy  division  took  place  in  an  In- 

dejiendent  congregation,  which  resulted  in  the  ultimate 
removal  of  its  p;isi(ir.  Many  of  this  congregation  united 
in  worship  with  the  Baptists.  The  Baptists  retained 
their  accusloiiHil  irniis  of  strict  communion;  and  sev- 
eral of  tiiese  P.piliiba|itist3  have  betn  baptized,  have 
joined  the  church,  and  now  r.ink  amongst  its  most  pious, 
.ictive,  and  useful  members.  These  cases.  Sir,  confirm 
the  truth  of  the  adage,  '  Honesty  is  the  best  policy ;'  and 
of  the  maxim,  that '  What  is  morally  wrong,  can  never 
be  politically  right.'  " 


FULLER    ON    COMMUNION. 


J>79 


of  the  individuals  of  which  they  consist ; 
so  that  when  we  have  ascertained  the  sen- 
timents and  principles  which  ought  to  actu- 
ate the  Christian  in  his  private  capacity, 
we  possess  the  standard  to  which  the  prac- 
tice of  churches  should  be  uniformly  ad- 
justed." [Reasons,  39.  H.  300.]  If,  then, 
individual  Christians  are  under  an  obliga- 
tion to  obey  the  commands  of  Christ,  the 
organization  of  churches  can  never  have 
been  designed  to  nullify  that  obligation. 
It  is  no  more  the  duty  of  individuals,  than 
it  is  of  churches,  to  "follow  the  Lamb 
whithersoever  he  goeth."  Do  the  oracles 
of  God  vary  ?  Are  they  chargeable  with 
duplicity?  Do  they  make  one  annuncia- 
tion to  the  individual  inquirer,  and  another 
to  the  community  ?  On  the  contrary,  their 
testimony  and  requirements  are  uniformly 
the  same.  That  which  is  required  of  one 
is  required  of  all.  And  to  organize  church- 
es upon  a  principle  systematically  allowing 
the  non-observance  of  that  ordinance  which 
Christ  himself  commissioned  his  ministers 
to  require  prior  to  church-fellowship,  is  in- 
flicting a  wound  upon  him  "  in  the  house 
of  his  friends."  Our  Peedobaptist  brethren 
generally,  are  chargeable  with  no  such  in- 
consistency. They  do  require,  in  every 
member  of  their  churches,  what  the  church 
believes  to  be  Christian  baptism.  It  is  the 
Mixed  Communion  Baptist,  and  until  very 
lately  he  alone,  who  maintains,  that  sub- 
mission to  baptism  was  "  prescribed,"  as  a 
duty  prior  to  church-fellowship,  and  yet 
systematically  provides  for  its  non-observ- 
ance, in  the  constitution  of  the  church ! 
My  friend,  all  the  primitive  churches,  you 
must  admit,  were  Baptist  churches ;  and 
surely  they  were  constituted  on  principles 
authorized  by  the  Great  Head  of  the 
church.  And  who  is  possessed  of  suffi- 
cient temerity  to  impugn  that  authority? 
For  a  Baptist  to  view  with  complacency, 
and  pursue  with  eagerness,  not  the  perpe- 
tuity, but  the  annihilation,  as  such,  of  all 
the  Baptist  churches  in  the  world,  appears 
to  me,  an  anomaly  which  no  terms  can  de- 
scribe, a  mystery  which  no  skill  can  unrav- 
el, and  a  deviation  from  the  Christian  com- 
mission, the  standing  law  of  the  Christian 
church,  which  no  ingenuity,  no  eloquence, 
no  talents  can  vindicate.  With  respect  to 
the  candid  appellation  of  "bigot,"  it  is  now 
become  so  stale  and  so  general,  that  its 
eting  is  extracted,  its  venom  is  neutralized. 
It  is  a  missile  thrown  with  perfect  harmless- 
ness  by  infidels,  liberals,  and  formalists,  at 
saints  of  every  communion :  by  "  Rational 
Christians,"  and  some  of  the  superior  or- 
der, at  the  Calvinist;  by  the  Pajdobaptist, 
at  the  Baptist ;  and  finally,  the  weapon 
with  which  you  have  been  assailed,  you 

Eluck  from  your  bosom,  and  ungraciously, 
ut  with  imitable  dexterity,  fling  at  your 


strict  communion  brother!  What  a  diffi- 
cult lesson  it  seems  for  even  Christians  to 
learn,  that  a  steady  adherence  to  a  prac- 
tice for  which  scriptural  reasons  are  assign- 
ed, is  not  bigotry  !  But,  my  friend,  charge 
us  with  "imbecility  and  narrowness  of 
mind,"  and  welcome:  the  way  of  truth  ia 
a  "narrow  way,"  in  ritual,  no  less  than  in 
moral  observances.  Call  us  "  bigots,"  if 
you  please,  or  any  other  opprobrious  epi- 
thet which  human  ingenuity  can  devise, 
and  which  the  men  who  are  "  fierce  for 
moderation"  may  applaud  :  but,  by  all  that. 
is  sacred,  we  beseech  you  not  to  violate  the 
scriptural  constitution  of  our  churches.  If, 
in  the  organization  of  our  churches,  a  rigid 
adherence  to  the  perpetual  law  of  the 
Christian  church  is  to  be  stigmatized  as 
bigotry,  we  glory  in  the  epithet;  we  will 
bind  it  as  a  diadem  on  our  brow :  and  de- 
scend into  the  grave  exulting  that  we  have 
been  counted  worthy  of  the  reproach  of 
Christ. 

M  "  It  were  well,  if  the  evil  resulting 
from  the  practice  of  strict  communion  were 
confined  to  its  eflect  on  other  denomina- 
tions. If  I  am  not  much  mistaken,  it  ex- 
erts a  pernicious  influence  on  our  own. 
Were  it  consistent  with  propriety,  it  would 
be  easy  to  adduce  exceptions  :  individuals 
have  come  within  the  narrow  range  of  my 
own  observation,  whose  temperament  has 
been  so  happy,  that  they  have  completely 
surmounted  the  natural  tendency  of  their 
principles,  combining  the  greatest  candor 
towards  Pasdobaptists,  with  a  conscientious 
refusal  of  their  communion.  Such  instan- 
ces, however,  must,  in  the  nature  of  things, 
be  rare.  Generally  speaking,  the  adoption 
of  a  narrow  and  contracted  theory,  will 
issue  in  a  narrow  and  contracted  mind.  It 
is  too  much  to  expect  that  a  habit  of  treat- 
ing all  other  Christians  as  aliens  from  (he 
fold  of  Christ,  and  unworthy  of  a  partici- 
pation of  the  privileges  of  his  church,  can 
be  generally  unaccompanied  with  an  asper- 
ity of  temper,  a  proneness  to  doubt  the  sin- 
cerity, to  censure  the  motives,  and  depre- 
cate the  virtues  of  those  whom  they  are 
accustomed  to  treat  with  so  much  rigor. 
Conceiving  themselves  to  be  a  highly  priv- 
ileged class,  as  the  only  legitimate  members 
of  his  church,  they  are  almost  inevitably 
exposed  to  think  more  highly  of  themselves 
than  they  ought  to  think ;  and,  founding 
their  separation,  not  on  that  which  distin- 
guishes the  followers  of  Christ  from  the 
world,  but  on  a  point  in  which  Christians 
dissent  from  each  other,  they  are  naturally 
tempted  to  attach  superlative  importance 
to  the  grounds  of  difl'ercnce.  The  history 
of  tiie  present  controversy  affords  a  melan- 
choly confirmation  of  these  remarks;  lor 
the  lew  who  have  ventured  to  appear  on 
the  liberal  side  of  the  question  have,  fur 


280 


FULLER    ON    COMMUNION. 


the  most  pari,  been  assailed  by  ungenerous 
insinuations,  and  odious  personalities.  Their 
claim  to  be  considered  as  Baptists  is  very 
reiuciantly  conceded;  and  the  part  they 
have  taken  has  been  imputed  to  the  love  of 
popularity,  or  to  some  still  more  unworthy 
motive." — lieasoiis,  47 — 49.     H.  304. 

S.  I  assure  you,  my  friend,  I  deprecate 
as  sincerely  as  you  do,  all  such  unhallowed 
expedientjj.  The  weapons  of  the  Christian 
warfare  ought  not  to  be  carnal.  But  it 
surely  can  be  no  informalion  that  the  con- 
duct to  which  you  allude  is  not  the  exclu- 
sive sin  of  either  party.  With  honorable 
exceptions  on  both  sides,  individuals  of 
each  party  have  been  '■  verily  guilty  con- 
cerning their  brother."  Such  things  ought 
not  to  be.  Even  retaliation,  lor  the  pur- 
pose of  irritating  an  opponent,  rather  than 
of  exposing  his  system,  or  his  manner  of 
defending  it,  is  totally  indefensible.  The 
Strict  Baptist  ought  not  to  render  "railing 
for  railing."  It  is  a  violation  of  the  law  of 
Christ.  But  surely  it  is  with  peculiar  infe- 
licity that  they  complain,  who  have  set  the 
example  and  maintained  the  pre-eminence. 
My  friend,  whatever  may  be  the  character 
of  our  respective  systems,  candor  and  big- 
otry are  qualities  of  the  mind,  not  tenden- 
cies of  a  creed.  Whichever  system  be 
adopted,  yours  or  ours,  he  that  is  candid 
will  be  cuiidid  still,  and  he  thai  is  a  bigot  will 
be  a  bigot  still. 

M.  But  "  some  churches,  in  their  zeal, 
have  lost  sight  of  their  own  principles,  and 
substituted  the  doctrine  of  strict  commun- 
ion as  a  term  of  admission,  instead  of  the 
ordinance  of  baptism.  Others  have  refus- 
ed the  privilege  oi'  occasional  communion 
to  such  as  have  been  known  to  sit  down 
with  Pa;dobaptists  at  the  Lord's  table." — 
lieasom  49.     ,//.  304. 

.S*.  Not  exactly  so,  I  presume.  Even  if 
these  churches  do  make  strict  communion 
a  term  of  church-fellowship,  it  certainly 
does  not  follow  that  they  have  "  lost  sight 
of  tJieir  own  principle.s."  On  the  contrary, 
it  involves  a  contradiction  to  say  that  they 
require  strict  communion  "instead  of  the 
ordinance  of  baptism,"  seeing  that  the  lat- 
ter is  necessarily  included  in  the  former. 
Whetlier  the  practice  to  which  you  allude 
be  defeiisil)le,  or  not,  it  is  with  a  remarka- 
bly ill  grace  that  you  complain — you,  my 
friend,  wiio.se  deliberate,  settled,  uniform, 
strenuous  aim,  is,  to  organize  churches, 
whose  disiinguishirig  term  of  admission 
shall  be  Mixed  Conmiunion  I  You  may 
not,  indeed,  be  chargeable  with  "  losing 
eight  of  your  own  principles ;"  but  mixed 
communion  churches  are  chargeable  with 
losing  sight  of  scriptural  principles,  by 
substituting  mixed  communion  "  as  a  term 
of  admission,  instead  of  the  ordinance  of 
baptism  !"     Far  be  it  from  me,  to  reiterate 


the  unkind  accusations  which  some  of  our 
liberal  opponents  have  heaped  upon  us,  Ibr 
retaining  baptism  as  a  term  of  admission  ; 
for  they  are  as  unjust  as  they  are  unkind, 
and  ought  to  be  retracted.  But  just  sup- 
pose, for  a  moment,  that  they  are  appli- 
cable !  Then,  my  friend,  the  odium  and 
the  obloquy  which  you  have  endeavored 
to  attach  to  strict  communion  churches, 
would  inevitably  attach  to  your  communi- 
ties !  Do  we  retain  the  ancient  baptist 
barrier  ?  you  remove  it  from  the  position 
in  which  it  originally  stood,  and  erect  in  its 
place,  a  modern  mixed  communion  barrier. 
Do  we  close  the  doors  against  our  unbap- 
tized  brethren  ?  you,  to  receive  them,  ne- 
cessarily exclude  many  of  your  baptized 
brethren.  Are  those  Peedobapiists  to  be 
pitied,  who  reside  where  there  is  only  a 
Baptist  church  ?  alas  !  what  kind-hearted 
Christian  is  there,  to 

"  Pity  the  sorrows  of  a  sti-ict  old  man, 
Whose  tieiabhng  limbs  have  borne  him  to  your  door!" 

Say  not,  he  may  wait  till  your  more  illus- 
trious guests  are  served,  and  that  then  you 
will  come  and  attend  to  him  in  your  out- 
house!  He  will  never  submit  to  such  an 
indignity!  Say  not,  he  might  enter  your 
presence-chamber,  if  he  would ;  the  whole 
amount  of  that  liberty  being  a  permission 
to  enter  on  your  own  terms;  a  jirivilege,  it 
is  presumed,  which  even  the  papal  hierar- 
chy has  never  refused !  But,  my  friend, 
we  freely  concede  to  you  the  right  of  en- 
acting your  own  terms,  in  your  own  church- 
es, if  you  believe  they  are  scriptural ;  and, 
whatever  be  our  opinion  of  the  terms  them- 
selves, we  should  be  ashamed  of  applying 
to  you  a  tithe  of  the  opprobrium  which  you 
have  endeavored  to  fasten  upon  us,  for  pre- 
cisely the  same  conduct.  But  surely  it 
cannot  be  commendable  to  make  mixed 
communion  a  term  of  church-fellowship, 
and  criminal  to  retain  baptism  as  such  a 
term!  It  is  true,  there  is  one  particular, 
and  only  one,  in  which  the  cases  are  not 
parallel ;  the  Baptists  among  you  institute 
that  as  a  term  of  admission  into  your 
churches  which  they  do  not  believe  is  es- 
sential to  church-fellowship  !  They  will 
comnmne  with  us,  notwithstanding  we  are 
"sinners  above  all  sinners;"  but  we  must 
consent  to  mixed  communion,  if  we  desire 
to  cross  the  threshold  of  their  sacred  en- 
closures !  Not  that  we  should  for  a  moment 
complain  of  this,  if  our  friends  believed 
mixed  conununion  were  essential  to  church- 
fellowship  :  in  tiiat  case  they  ought  to  make 
it  a  barrier,  and  if  they  did  not,  they  would 
expose  themselves  to  the  contempt  of  eve- 
ry upright  mind.  But,  to  make  that  a  term 
of  admission  into  your  churches,  which 
you  do  not  believe  is  essential  to  commun- 
ion in  a  church  ordinance,  is  surely,  a  need- 
less, not  to  say  unnatural  separation,  from 


FULLER    ON    COMMUNION. 


281 


your.  Baptist  brethren,  in  favor  of  pious 
Paedobaptists  !  You  include  all,  my  friend, 
except  infidels,  heathens,  and  pious  Strict 
Baptists !  And  now,  let  me  ask,  what  be 
comes  of  Mr.  Hall's  leading  position — that 
"  no  church  has  a  right  to  establish  terms 
of  communion,  which  are  not  terras  of  sal- 
vation ?"  Is  mixed  communion  a  term  of 
salvation  ?  Then  why  make  it  a  term  of 
admission  into  your  churches?  Allow  me 
to  inquire,  my  friend,  "  whether  the  Stric 
Baptist,  dying  in  the  possession  of  his  sup 
posed  error,  is  disqualified  to  join  '  the  spir- 
its of  just  men  made  perfect ;'  to  mingle 
with  '  the  general  assembly  of  the  church 
of  the  first  born.'  If  tliis  is  not  affirmed, 
let  mixed  communion  churches  reflect  on 
the  enormous  impropriety  of  pretending  to 
render  a  Christian  society  an  enclosure 
more  sacred,  and  more  difficult  of  access, 
than  the  abode  of  the  Divine  majesty;  and 
of  investing  themselves  with  the  preroga- 
tive of  repelling  fi-om  their  communion  a 
Kiffin,  a  Bootli,  a  Fuller,  or  a  Pearce, 
whom  the  Lord  of  glory  will  welcome  to 
his  presence."  If  our  friend  Mr.  Hall  were 
consulted,  would  he  not  indignantly  reply, 
*'  Transubstantiation  presents  nothing  more 
revolting  to  the  dictates  of  common  sense  !" 
{^See  his  reply  to  Kinghorn,  p.  265.  H. 
271.1  So  then,  after  all  the  clamor  about 
candor  and  liberality,  about  non-essentials 
and  minor  points,  the  "conclusion  of  the 
matter"  is  just  this  :  that  mixed  communion 
churches  are  a  violation  of  Mr.  Hall's  lead- 
ing position,  and  a  striking  exemplification 
of  the  identical  evils  alleged  against  Bap- 
tist churches !  Do  our  churches  make 
that  a  term  of  adn)ission,  which  is  not  a 
term  of  admission  into  heaven"?  So  do 
yours !  Do  our  churches  make  that  a  term 
of  admission,  which  is  not  essential  to  sal- 
vation? So  do  yours!  Nay,  you  exceed 
us  in  strictness ;  inasmuch  as  you  make 
that  a  term  of  admission  into  your  church- 
es, which  you  do  not  consider  essential  to 
church-fellowship  !  And  what  is  the  con- 
sequence? Why,  one  o4"  two  results  is 
inevitable.  Mr.  Hall  must  abandon  his 
leading  position,  or  his  mixed  communion 
churches!  If  he  adhere  to  his  leading  po- 
sition, his  mixed  communion  churches  are 
not  only  "  in  danger,"  but  must  inevitably 
fall.  If,  on  the  other  hand,  he  cling  to  his 
churches,  he  discards  his  leading  position  ; 
and  then  all  the  fine  arguments  he  has 
reared  upon  this  frail  fabric,  against  the 
constitution  of  Baptist  churches,  will  im- 
mediately vanish !  And  even  then,  his 
churches  are  in  imminent  danger !  For  on 
what  are  tliey  founded?     On  our  Lord's 


the  first  churches?     On  the  contrary,  mix- 
ed communion  is  confessedly  an  inversion 
of  "the  natural  and  prescribed  order"  of 
Vol.  1— Jj. 


the  divine  institutions,  and  a  departure 
from  the  example  of  the  apostles,  in  defer- 
ence to  "  new  forms  of  error,  and  new 
modes  of  aberration  from  the  paths  of 
rectitude  and  truth  !"  Baptism  is  a  scrip- 
tural terra  of  church-fellowship ;  mixed 
communion  is  unscriptural.  Baptism  is  of 
Divine  origin  ;  mixed  communion,  (a  col- 
lateral branch  of  peedobaptism,)  is  of  hu- 
man invention.  Surely  then,  those  who 
make  mixed  communion  a  term  of  admis- 
sion into  their  churches,  are  the  very  last 
men  in  the  world  who  should  become  "  ac- 
cusers of  their  brethren,"  for  retaining  bap- 
tism as  a  term  of  communion !  We  do 
not  "  alter  the  terms  of  communion."  Faith 
and  baptism  are  the  original  terms  of 
church-fellowship  :  but  faith  and  mixed 
communion  are  an  old  and  a  new  term ; 
and,  like  Nebuchadnezzar's  image,  a  mix- 
ture of  gold  and  clay.  Mr.  Hall  assures 
us,  [Beply,  255.  H.  266,]  that  "he  who 
alters  the  terms  of  communion,  changes 
the  fundamental  laws  of  Christ's  kingdom. 
He  assumes  a  legislative  power;  and  ought, 
in  order  to  justify  that  conduct,  to  exhibit 
his  credentials,  with  a  force  and  splendor 
of  evidence,  equal  at  least  to  those  which 
attested  the  divine  legation  of  Moses  and 
the  Prophets."  Let  the  advocates  of  mix- 
ed communion  do  this,  and  the  controversy 
will  be  decided.  In  the  mean  time,  they 
surely  cannot  complain  if  we  steadily  ad- 
here to  the  old  terms. 

M.  My  friend,  I  am  Aveary  of  disputa- 
tion. Leaving,  theretbre,  "  to  those  to 
whom  It  may  be  more  grateful,  the  unwel- 
come olFice  of  exposing  the  infirmities  of 
their  brethren,  let  me  close  this  subject  by 
one  more  remark.  In  addition  to  all  the 
other  reasons  for  retracing  our  steps,  we 
may,  with  great  propriety,  allege  the  spirit 
of  the  times,  the  genius  of  the  age,  distin- 
guished, as  it  is,  beyond  all  former  exam- 
ple, by  the  union  of  Christians  in  the  pro- 
motion of  a  common  cause,  and  their  merg- 
ing their  minor  difi'erences  in  the  cultivation 
of  great  principles,  and  tlie  pursuit  of  great 
objects.  Instead  of  confining  themselves, 
each  to  the  defence  of  his  own  citadel,  they 
are  sallying  forth  in  all  directions,  in  order 
to  make  a  powerful  and  combined  attack 
on  the  kingdom  of  darkness.  The  church 
of  Christ,  no  longer  the  scene  of  intestine 
warfare  among  the  several  denominations 
into  which  it  is  cantoned  and  divided,  pre- 
sents the  image  of  a  great  empire,  com- 
posed of  distant,  but  not  hostile  provinces, 
prepared  to  send  forth  its  combatants,  at 
the  command  of  its  invisible  Sovereign,  to 
invade  the  dominions  of  Satan,  and  subdue 


commission,  and  the  uniform  practice^ef  the  nations  of  the  earth.     The  weapons  of 


its  warfare  have  already  made  themselves 
felt  in  the  East  and  in  the  West;  and 
wherever  its  banner  is  unfurled,  it  gatJicrs 


282 


FULLER    ON     COMMUxMON 


around  it,  without  distinction  of  name  or 
sect,  "  the  called,  the  chosen,  the  faithful," 
who,  at  the  heart-thrilling  voice  of  Him 
whose  vesture  is  dipped  in  blood,  and  who 
goes  forth  conquering  and  to  conquer,  rush 
to  the  field,  unmindful  of  every  distinction 
hut  that  of  his  friends  and  foes,  and  too 
eager  for  the  combat  to  ask  any  other 
question,  than,  Wiio  is  on  the  Lord's  side  ? 
Who  V'—Reasom,  49,  56).     //.  305.  ^ 

S.  This  is  a  brilliant  picture,  my  friend  ; 
but  who,  that  is  generally  acquainted  with 
tlie  Christian  world,  will  venture,  calmly 
and  deliberately,  to  pronounce  it  correct? 
That  there  is  more  show  of  candor  than 
ever,  is  undeniable,  save  and  except  towards 
the  unfortunate  Strict  Baptists  1  It  is  to  be 
hoped  also,  that  there  is  more  genuine  can- 
dor among  Christians  of  different  denomi- 
nations. Christifui  candor,  however,  does 
not  consist  in  undervaluing  an  ordinance 
of  Jesus  Christ;  but  in  thinking  highly  of 
Christians,  notwithstanding  their  minor 
differences.  The  union  of  Christians  of  all 
denominations,  at  home  and  abroad,  is  un- 
doubtedly a  most  delightful  feature  of  the 
age:  but  the  glory  of  this  union  would  be 
essentially  impaired,  if  it  involved  the 
slightest  sacrifice  of  truth  and  Christian 
allegiance.  Happily,  Christians  in  gener- 
al are  as  tenacious  of  what  they  believe  to 
be  Christian  truth,  as  of  Christian  love  ; 
and  whenever  love  to  the  brethren  shall 
require  the  sacrifice  of  a  single  Christian 
duty,  it  will  from  that  moment  cease  to  be 
Christian  love.  But  is  it  not  true,  my 
friend,  that  Christians  have  learned  to  vievi' 
their  peculiarities  as  unimportant.  Even 
Christian  missionaries,  in  the  zenith  of 
their  philanthropic  zeal,  are  not  blind  to 
the  ditlerenee  between  love  to  the  brethren 
"for  the  truth's  sake,"  and  (he  compromise 
of  what  either  they  or  their  brethren  be- 
lieve to  be  Christian  truth.*  They  unite 
in  the  evangelization  of  the  world,  but  they 
do  not,  nor  can  they  without  a  change  of 
sentiments  unite  in  the  constitution  of  their 
churches.  Your  picture  ol"  tiie  missionary 
Held  is  perfectly  Utopian.  The  various 
Christian  sects,  both  in  the  East  and  West, 
form  their  churches,  each  on  its  own  prin- 
ciples. The  Episcopalian  does  not  sacri- 
fice a  single  iota  of  his  church  establish 
ment:  the  JVIetiiodists  ibrm  their  communi 
ties  on  the  principles  prescribed  by  their 
Conference :  the    Psedobaptist  administers 


■  Take  tlie  tbllDWing  iisaspeoiiiieii.    At ,  a  bajilist 

Missionary  station,  in  tlie  East  Indies,  a  Pa;clobaj)tist 
Missionary,  unexjiectejly  present,  was  invited  to  proaci 
He  did  so;  ajid  alter  tlie  sen  ice,  it  Ijeing  ordinance  day, 
lie  was  respectfully  reminded  that  the  clmrch  considered 
baptism  as  a  term  of  communion,  lie  supplied  the  in 
lercncc— and  what  then?  Did  lin  turn  upon  his  heel, 
and  raise  a  dust  and  a  whirlwind  about  tn.sVcand  bigotry, 
little  punctilious  and  intolerance  I  No  !  lie  understood 
the  principle,  and  appreciated  the  motive.  His  reply 
was,  "  /  cannot  hiame  you :  I  half,  altrw/3  Ik'H/ght  the 
tc^atrary practice  unjuslijiable  in  Baptists." 


to  the  children  of  his  converts  what  he  be- 
lieves to  be  Christian  baptism :  while  the 
Baptist,  with  at  least  equal  propriety,  re- 
tains hie  peculiarity.  To  what  pui'pose, 
then,  but  to  dazzle  and  confound,  is  all  this- 
flourish  of  trumpets  and  waving  of  ban- 
ners, about  union  and  unanimity  ?  Christ 
tian  union  there  is;  but  unanimity  is  the 
figment  of  a  glowing  imagination.  There 
is  as  much  Christian  union  at  home  as 
there  is  abroad  ;  and  as  little  unanimity 
abroad  as  there  is  at  home.  Christians 
never  did,  and  while  they  believe  their  pe- 
culiarities are  sanctioned  by  Christ,  never 
will,  without  so  far  violating  their  Chris- 
tian allegiance,  "  merge  their  minor  ditTer- 
ences  in  the  cultivation  of  great  principlesy 
and  the  pursuit  of  great  objects."  They 
will  rather  unite  in  "  the  cultivation  of 
great  principles  and  the  pursuit  of  great 
objects,"  notwithstanding  their  "minor  dif- 
ferences." Certainly,  they  will  not  "  eon- 
fine  themselves,  each  to  the  defence  of  hi& 
own  citadel ;"  but  that  each  party,  when 
assailed,  will  defend  his  own  citadel,  is  as 
evident  as  that  they  unite  their  forces 
against  the  common  enemy.  They  do  not 
abandon  "  (he  distinction  of  name  or  sect." 
They  are  not  "unmindful  of  every  distinc- 
tion but  that  of  friends  and  foes."  They 
are  not  "  too  eager  for  the  combat,  to  ask 
any  other  question  than  '  Who  is  on  the 
Lord's  side?  Who?'"  In  the  ibrmation 
of  their  churches  they  do  ask  other  ques- 
(ions :  and  their  differences  are  precisely 
the  same,  in  number  and  importance,  as 
ever  they  were.  Your  glowing  represen- 
tation is  a  poetic  fiction  :  it  fails  in  every 
particular  but  one — their  cordial  union  in 
the  evangelization  of  the  world.  But  in 
this  union,  the  Strict  Baptist  is  as  ardent 
to  join,  as  the  most  liberal  of  his  Christian 
brethren.  My  dear  friend,  let  us  not  im- 
pose upon  ourselves,  and  in  our  eagerness 
tor  union,  forget  that  "  Christian  commun- 
ion" is  not  only  a  union  of  Christians,  but 
a  union  in  Christian  obedience,  on  Chris- 
tian prmciples,  from  Christian  motives,  and 
with  the  sanction  of  the  Great  Head  of  the 
Christian  church.  It  is  not  necessary, 
either,  that  you  should  be  of  my  sentiments, 
or  that  I  should  be  of  yours,  in  order  to 
Christian  communion.  Let  vis  both  act  as 
we  conceive  agreeably  (o  the  mind  of 
Christ,  each  being  open  to  conviction :  and 
if  we  cannot  be  of  one  judgment,  "  let 
each  be  fully  persuaded  in  his  own  mind." 
And  let  both  show  (heir  "love  to  the  breth- 
ren," not  by  deviating  from  the  Christian 
commission,  in  compliment  to  modern  error, 
however  conscientiously  that  error  may  be 
maintained  ;  but  by  an  interchange  of  eve- 
ry friendly  feeling,  and  friendly  intercourse, 
which  involves  no  sacrifice  of  what  either 
party  believes  to  be  the  mind  of  Christ. 


BIOGRAPHICAL   SKETCHES 


DISTINGUISHED    BAPTISTS. 


"  He  being  dead,  yet  speakelh." 


WILLIAM   WEBBER. 

William  Webber  was  born  August  15, 
1747,  of  parents  in  the  middle  line  of  life. 
His  education  was  but  slender,  having  been 
sent  to  school  only  three  years.  At  sixteen 
years  of  age  he  was  put  an  apprentice  to  a 
house-joiner.  After  the  expination  of  his 
apprenticeship,  he  continued  to  work  at  his 
trade,  until  God  called  him  to  be  a  work- 
man for  him.  In  October,  1769,  was  the 
first  time  he  heard  the  Baptists  preach, 
when  he  was  awakened  to  know  his  danger; 
and  his  spirit  took  no  rest  from  that  time, 
■until  about  six  months  alter,  when  he  ob- 
tained a  hope  of  salvation  ;  and  was  bap- 
tized, June,  1770,  by  Elder  John  Waller, 
then  just  ordained.  He  had,  as  was  usual 
about  that  time,  commenced  an  exhorter, 
previous  to  his  being  baptized. 

Few  men  in  Virginia  suffered  more  per- 
secutions than  Mr.  Webber.  He  was  first 
seized  in  Chesterfield  county,  December  7, 
1770,  and  imprisoned  in  that  county  jail  un- 
til March  7,  1771,  just  three  months.  In 
August,  the  same  year,  he  was  taken  oft' 
the  stage,  where  he  was  preaching,  in  Mid- 
dlesex county,  and  put  into  prison,  where 
he  was  confined  forty-five  days,  having  the 
bounds  part  of  the  time.  In  both  these  pri- 
sons, he  and  his  fellow-sufferers  used  to 
preach  through  the  grates  regularly  twice 
a  week,  to  such  as  would  come  to  hear. 
Besides  these  imprisonments,  he  was  often 
very  roughly  treated,  by  the  sons  of  Belial, 
at  different  places;  all  of  whicii,  this  man 
of  God  bore  with  Cliristian  patience  and 
meekness.  Although  he  was  in  narrow 
circumstances,  he  used,  when  young,  to  de- 
vote much  of  his  time  to  preaching  ;  and 
being  much  respected  and  beloved,  he  was 
an  instrument  of  doing  much  good.  As  he 
grew  okler,  and  his  family  larger,  he  found 


it  necessary  to  limit  his  labors  chiefly  to 
his  own  and  the  adjacent  neighborhoods. 
He  was  still  very  successful  in  turning  many 
to  righteousness,  and  in  confirming  the  souls 
of  his  disciples.  Mr.  Webber  was  a  man 
of  talents,  though  not  in  the  pulpit;  for 
there  he  was  hardly  np  to  mediocrity.  He 
was  a  man  of  sound  and  correct  judgment, 
well  acquainted  with  mankind,  well  versed 
in  the  Scriptures,  well  instructed  in  the  prin- 
ciples of  the  gospel,  and  ingenious  in  de- 
fending them  against  error.  As  a  compan- 
ion he  was  remarkably  agreeable ;  for  he 
was  pleasant  and  cheerful,  yet  without  levi- 
ty. His  conversation  was  chiefly  on  the 
subject  of  religion,  {o  which  he  had  a  turn 
for  directing  the  attention  of  his  company^ 
without  permitting  it  to  be  irksome.  In  his 
church,  he  was  greatly  beloved  by  his  mem- 
bers, and  all  who  knew  him.  He  was  re- 
markably plain  both  in  his  dress  and  man- 
ners. His  chief  excellency,  however  was 
in  Associations  and  public  bodies.  He  was 
made  moderator  of  the  General  Association, 
as  early  as  the  year  1778 ;  and  although 
there  were  many  older  ministers  than  him- 
sell"  for  several  years  after,  yet  he  seldom 
attended  an  Associaiion  or  General  Com- 
mittee, but  he  was  placed  in  the  chair.  Hifj 
address,  either  in  the  chair  or  out  of  it.  was 
far  from  being  accomplished.  But  still  he 
was  preferred  before  men  of  tiir  more  refined 
powers,  on  account  of  his  soft,  yet  manly, 
affectionate,  and  unaffected  method.  It  ia 
likely  that  less  affectation  was  never  in  any 
man,  than  in  "William  Webber.  You  al- 
ways saw  him  in  his  true  colors.  About 
the  year  1799,  he  had  a  long  and  distress- 
ing sickness,  which  had  well  nigh  brought 
him  to  the  grave.  He  did,  however,  recov- 
er ;  but  his  constitution  was  so  shaken,  that 
he  was  never  as  healthy  afterwards.  He 
recovered  so  far  as  to  go  out  some  small 
distance  from  home  :  but  relapsing,  he  lin- 


284 


BIOGRAPHICAL    SKETCHES. 


gered  for  some  months  ;  and  on  the  29th 
of  February,  1808.  he  yielded  to  the  king 
of  terrors,  but  wlio  had  lost  his  terror  as  to 
him.  In  his  last  illness,  he  enjoyed  great 
rehgious  consolation,  and  said  to  Elder 
Waikins  of  Povvhattan,  a  little  time  before 
his  death,  '•  Brother  Watkins,  I  never  had 
so  glorious  a  manifestation  of  the  love  of 
God  in  all  my  life,  as  I  have  had  since  my 
sickness.     Oh  !  the  love  of  God  !" — Semple. 


PETER  WERDEN. 

Peter  Werden  was  born  June  6th,  1728, 
and  ordained  to  the  work  of  the  ministry,  at 
Warwick,  Rhode  Island,  May,  1751,  in  the 
twenty-fourth  year  of  his  age. 

When  he  first  began  to  preach,  he  was 
too  much  of  a  New  Light,  and  too  strongly 
attached  to  the  doctrine  of  sa/ra/iou  by  sov- 
ereign g7^ace,  to  be  generally  received 
among  the  old  Baptist  churches  in  Rhode 
Island,  which  had  been  formed  partly  on 
the  Arminian  plan,  until  the  following  event 
opened  the  door  for  him  : 

A  criminal,  by  the  name  of  Carter,  was 
executed  at  Tower  Hill,  and  the  scene  of 
his  execution  collected  abundance  of  peo- 
ple from  all  parts  of  the  State.  While  the 
criminal  stood  under  the  gallows,  young 
Werden  felt  such  a  concern  for  his  soul,  that 
he  urged  his  way  through  the  crowd;  and 
being  assisted  by  the  sheriflj  he  gained  ac- 
cess to  him,  and  addressed  hiin  as  follows : 
"  Sir,  is  your  soul  prepared  for  that  awful 
eternity,  into  which  you  will  launch  in  a 
few  minutes?"  The  criminal  replied,  "I 
don't  know  that  it  is,  but  I  wish  you  would 
pray  for  me."  In  this  prayer,  Mr.  Werden 
was  so  wonderfully  assisted  in  spreading 
the  poor  man's  cause  before  the  throne  of 
God,  that  the  whole  asseml)ly  were  awl'ul- 
ly  solemnized,  and  most  of  them  wet  their 
cheeks  with  their  tears.  This  opened  a 
great  door  for  his  ministrations,  both  on  the 
main  and  on  the  island.  He  preached  at 
Warwick,  Coventry,  and  many  other  places, 
with  good  success  about  nineteen  years, 
and  then  moved,  in  1770,  into  the  town  of 
Cheshire,  in  Berkshire  county,  Massachu- 
setts, where  he  lived  and  administered  al- 
most thirty-eight  years. 

In  his  first  religious  exercises,  he  was  led 
to  dig  deep  into  his  own  heart,  where  he 
found  such  opposition  and  rebellion,  that 
when  he  obtained  pardon,  he  attributed  it  to 
sovereign  grace  alone;  which  sentiment,  so 
interwoven  in  his  soul,  he  ever  proclaimed 
to  a  dying  world.  Notliing  appeared  to  be 
more  disgustful  to  his  mind,  than  to  hear 
works  and  gi^ace  mixed  together,  as  the 
foundation  of  a  sinner's  hope.  To  hold 
forth  the  Lamb  of  God  as  piece  of  a  Saviour; 


or  to  consider  the  self  exertions  of  a  natu^ 
ral  man,  to  be  the  way  into  Christ,  the  true 
and  only  way,  were  extremely  displeasing 
to  that  soul  of  his,  which  delighted  so  much 
in  proclaimingeternallove,  redeeming  blood, 
and  matchless  grace. 

Sound  judgment,  correct  principles,  hum- 
ble demeanor,  with  solemn  sociabilit}'', 
marked  all  his  public  improvements,  and 
mingled  with  all  his  conversation  in  small- 
er circles,  or  with  individuals.  In  hiro, 
young  preachers  foand  a  father  and  a  friend; 
distressed  churches,  a  healer  of  breaches; 
and  tempted  souls,  a  sympathizing  guide. 
From  his  first  settling  in  Cheshire,  until  he 
was  seventy  years  old,  he  was  a  father  to 
the  Baptist  churches  in  Berkshire  county, 
and  its  environs,  and  in  some  sense,  an  apos- 
tle to  them  all. 

His  many  painful  labors  for  the  salvation 
of  sinners,  the  peace  of  the  churches,  and 
the  purity  of  the  ministry,  will  never  be  ful- 
ly appreciated,  until  the  time  when  he  shall 
stand  before  his  Judge,  and  hear  the  words 
of  his  mouth,  "Well  done,  good  and  faith- 
ful servant." 

From  the  sternness  of  his  eyes,  and  the 
blush  of  his  face,  a  stranger  would  have 
been  led  to  conclude  that  he  was  sovereign 
and  self-willed  in  his  habit  of  mind  ;  but 
on  acquaintance,  the  physiognomist  would 
have  been  agreeably  disappointed.  He 
had  so  much  self  government,  that  he  ha.^ 
been  heard  to  say,  that  (except  when  he 
had  the  small  pox,)  he  never  found  it  hard 
to  keep  irom  speaking  at  any  time,  if  his 
reason  told  him  it  was  best  to  forbear :  and 
no  man  possessed  finer  feelings,  or  treated 
the  characters  of  others  with  more  delicacy 
than  he  did.  He  had  an  exalted  idea  of 
the  inalienable  rights  of  conscience  ;  justly 
appreciated  the  civil  rights  of  man,  and  was 
assiduous  to  keep  his  brethren  from  the 
chains  of  ecclesiastical  power. 

His  preaching  was  both  sentimental  and 
devotional ;  and  his  life  so  far  correspond- 
ed with  the  precepts  which  he  taught,  that 
none  of  his  hearers  could  justly  reply,  "  Phy- 
sician heal  thyself" 

He  had  the  happiness  of  having  a  num- 
ber of  revivals  in  the  town  and  congregation 
where  he  resided  and  preached,  and  a  num- 
ber of  ministers  were  raised  up  in  the 
church  of  which  he  was  pastor. 

For  about  ten  years  before  his  death,  his 
bodily  and  mental  powers  had  been  on  the 
decline,  and  he  was  often  heard  to  rejoice, 
that  others  increased  though  he  decreased; 
but  his  superannuation  was  not  so  great,  as 
to  prevent  the  whole  of  his  usefulness ;  and 
his  hoary  head  was  a  crown  of  glory  unto 
him. 

A  number  of  times  he  was  heard  to  pray 
that  he  might  not  outlive  his  usefulness, 
which  was  remarkably  answered  in  his  case, 


BIOGRAPHICAL    SKETCHES, 


285 


for  the  Lord's-day  before  he  died  he  preach- 
ed to  the  people  of  his  charge. 

The  disease  which  closed  his  mortal  life, 
denied  his  friends  the  pleasure  of  catching 
the  balm  of  life  from  his  lips  in  his  last 
moments.  He  had  finished  his  work  be- 
fore and  nothing  remained  for  him  to  do, 
but  to  die. 

Let  the  inhabitants  of  Cheshire,  (said 
Mr.  John  Leland,  his  biographer,  and  who 
exhibited  the  above  at  the  close  of  the 
sermon  which  he  preached  at  his  luneral.) 
reflect  a  moment  on  the  deahngs  of  Goil 
towards  them.  Within  about  three  years, 
three  ministers  belonging  to  the  town,  have 
departed  this  life.  The  pious  Mason  took 
the  lead ;  the  pleasing  Covell  followed 
after;  and  now,  (1808,)  the  arduous  Wer- 
den,  who  has  been  in  the  ministry  a  longer 
term  than  any  Baptist  preacher  left  behind 
in  New-England,  has  finished  his  course, 
in  the  eightieth  year  of  his  age  ;  while 
Leland  alone  remains,  to  raise  this  monu- 
ment over  their  tomb. 


JOHN  WILLIAMS. 

John  Williams  was  born  in  the  county 
of  Hanover,  Virginia,  1747.  He  was  of  a 
very  respectable  family,  and  received  a  tol- 
erable education.  In  the  month  of  June, 
1769,  when  acting  as  sheritf  of  Lunen- 
burgh,  he  was  awakened  to  know  and  to 
feel  his  sin  and  his  danger.  He  become  a 
convert,  and  shortly  after  lifted  up  his 
voice  to  exhort  his  fellow-men  to  flee  from 
the  wrath  to  come.  He  was  not  baptized 
until  the  first  Sabbath  in  February,  1770. 
He  continued  to  exhort,  until  some  time  in 
the  following  summer,  when  he  ventured  to 
take  a  text,  and  from  that  time  commenced 
preacher.  December,  1772,  he  was  or- 
dained to  the  ministry,  and  took  the  care 
of  Meherrin  church.  His  gifts,  at  first 
were  far  from  being  auspicious.  Many 
pronounced  that  he  never  would  be  a 
preacher ;  so  delusory  are  the  first  efforts 
of  the  mind. 

He  not  only  succeeded  in  becoming  a 
preacher,  but  in  becoming  a  first  rate 
preacher,  at  least  in  the  estimation  of  most 
of  his  acquaintances. 

He  was  exceeding  fond  of  reading  and 
writing,  and  indeed  was  generally  studi- 
ous ;  by  which  means  he  greatly  improved 
his  mind. 

When  he  first  commenced  preaching,  he 
was  zealous,  active,  and  laborious  in  the 
ministry;  travelling  and  propagating  the 
gospel  in  ditferent  parts.  He  may  well  be 
numbered  among  the  fathers  of  Israel. 
His  talent,  however,  was  not  employed  so 
much  in  breaking  down  the  bars  ol"  preju- 


dice in  new  and  unenlightened  places,  as 
in  directing  and  regulating  converts  when 
gathered  by  others.  Pleasing,  affable,  and 
refined  in  his  manners,  his  hand  was  em- 
ployed to  smooth  oflf  some  of  those  protu- 
berances left  by  rougher  workmen.  In  As- 
sociations, he  was  expert  with  his  pen,  as 
well  as  wise  to  offer  counsel.  He  acted  as 
clerk  to  the  General  Association  ;  and  when 
they  divided  the  association  into  districts, 
a  unanimous  vote  of  thanks  was  offered  to 
Mr.  W.  for  his  faithful  and  skilful  services 
in  that  capacity.  He  also  discharged  the 
duties  of  clerk  to  the  Roanoke  association, 
until  a  little  time  previous  to  his  death. 
He  introduced  several  excellent  regulations 
both  into  the  General  and  Roanoke  asso- 
ciations, for  the  government  of  churches, 
&c.  Few  men  understood  church  disci- 
pline better,  or  were  more  successful  in 
building  up  large  respectable  churches, 
wherever  he  attended.  For  many  years 
he  acted  as  pastor  to  four  churches,  whom 
he  attended  monthly.  He  was  in  high  es- 
timation both  as  a  man  and  a  minister. 
Even  the  enemies  of  the  Baptists  would 
often  except  Mr.  W.  from  their  reproaches?. 
In  his  temper  towards  those  of  other  reli- 
gious persuasions,  he  was  remarkably  lib- 
eral. Indeed,  by  some  of  his  acquaintances 
it  is  said  he  was  friendly  to  open  commun- 
ion ;  but  that  he  was  restrained  from  put- 
ting it  into  practice,  by  his  tenderness  for 
his  brethren,  most  of  whom  differed  with 
him  on  this  head.  This  liberality  of  spirit 
did  not  prevent  him  from  maintaining  his 
own  principles  with  great  firmness,  when- 
ever occasion  offered.  It  was  such  an  oc- 
casion as  this,  which  drew  forth  his  reply 
to  Mr.  Patilloe's*  sermon  on  infant  baptism. 
He  committed  his  arguments  to  writing, 
with  an  intention  of  printing  them  in  the 
form  of  a  pamphlet ;  but  as  nothing  came 
out  on  the  other  side,  and  as  so  much  had 
been  already  published  on  that  subject,  it 
was  not  then  put  to  press. 

In  his  preface,  he  makes  the  following 
remark : 

"  I  hope  I  have  sufficiently  demonstrated 
to  my  countrymen,  I'or  a  series  of  years, 
that  I  am  not  overbearing  on  others,  or 
bigoted  to  my  own  principles  which  are 
not  essential  to  salvation ;  but  have  uni- 
Ibrmly  endeavored  to  promote  a  catholic 
spirit,  with  peace  and  concord  in  the  Israel 
of  God.  But  nevertheless,  I  am  set  tor  the 
defence  of  the  gospel ;  and  as  such,  cir- 
cumstances often  occur,  that  involuntarily 
lead  me  Ibrth  to  contend  lor  the  faith  and 
order  of  Christ's  church." 

He  was  generally  upon  the  best  terms 
with  the  Presbyterians,  who  were  pretty 
numerous  in  his  neighborhood. 


'  A  celebrated  Presbyterian  preacher. 


286 


BIOGRAPHICAL    SKETCHES, 


His  talents,  if  not  equal  to  any,  were 
certainly  very  little  inferior  to  those  of  the 
first  grade. 

His  appefirance  in  ihe  pulpit  was  noble 
and  majestic,  yet  humble  and  aflectionate. 
In  the  beginning  of  his  discourses,  he  was 
doctrinal  and  somewhat  methodical,  often 
very  deep,  even  to  the  astonishment  of  his 
hearers.  Towards  the  close,  and  indeed 
sometimes  tliroughout  his  sermon,  he  was 
exceedingly  animating.  His  exhortations 
were  often  ineoniparabie. 

At  an  early  period  he  became  very  cor- 
pulent. At  an  association,  in  the  year 
1795,  he  accidentally  fell,  by  the  turning  of 
a  step,  as  he  was  passing  out  of  a  door,  and 
became  ibr  a  year  or  two  a  cripple :  being 
under  the  necessity  of  going  on  crutches. 
Notwithstanding  this,  he  would  frequently 
go  in  a  carriage  to  meeting,  and  preach, 
sitting  in  a  chair  in  the  pulpit.  During 
several  of  the  last  years  of  his  life,  he 
was  afflicted  with  a  very  painful  disease. 
Under  his  severe  suffering,  he  was  not 
only  patient,  but  when  he  could  have  any 
mitigation  oi'  his  pain,  he  was  also  cheer- 
ful. About  ten  days  betbre  his  death,  he 
was  attacked  by  a  pleurisy ;  from  which, 
no  medicine  could  give  liim  releif.  His 
work  was  finished  and  his  Master  had 
called  for  him.  On  the  30th  day  of  April, 
1795,  he  fell  asleep. 

Nothing  very  remarkable  transpired  at 
his  death.  He  was  pensive  and  silent. 
He  told  his  wife,  that  to  live  or  die,  was  to 
him  indifferent :  he  had  cx)mmitted  this  to 
God,  who,  he  knew,  would  do  right.  He 
said  he  felt  some  anxiety  for  his  numerous 
family;  but  that  these,  also,  he  was  will- 
ing to  trust  in  the  hands  of  a  gracious 
Providence. 

January,  1768,  he  was  married  to  Miss 
Francis  Hughes,  of  Powhattan  county,  by 
whom  he  had  fourteen  children ;  of  whom 
eleven  were  living  at  the  time  of  his  death 
and  of  these,  four  professed  religion,  and 
were  baptized. — Semple. 


ELIJAH  BAKER. 

[This  biography  is  taken  almost  verbatim 
from  Semple's  History  of  the  Virginia 
Baptists,  as  are  most  of  those  which  fol- 
low of  the  Virginia  brethren.] 

Elijah  Bakkr  was  born  in  1742,  in  the 
county  of  Lunenburgh,  of  honest  and  re- 
putable, but  notof  opulent  parents.  When 
grown  to  the  years  of  maturity,  he  was 
much  addicted  to  frolics  and  sports  of  all 
sorts.  Going  to  hear  Mr.  Jeremiah  Walk- 
er preach,  he  became  thoroughly  convin- 
ced of  the  necessity  of  vital  religion.     His, 


volatile  disposition,  nevertheless,  kept  him 
from  seeking  for  it.  However  resolved 
when  under  preaching,  all  his  resolutions 
would  fail  at  the  sound  of  a  fiddle,  or  the 
cx)rdial  invitation  of  his  pleasant,  but  car- 
nal companions.  He  at  last  came  to  the 
determination  to  give  his  old  companions 
one  more  frolic,  and  then  forsake  them  for- 
ever. This  resolution  he  kept,  and  was  no 
more  to  be  (bund  among  the  sons  of  carnal 
pleasure.  He  listened  now,  not  to  the  mu- 
sic of  the  violin,  but  to  sublimer  music,  the 
faithful  preaching  of  the  gospel.  Thus, 
giving  up  the  world,  after  many  previous 
inefl'ectual  efforts,  his  convictions  soon  be- 
came extremely  sharp  and  pungent.  Some- 
times he  was  so  convulsed  as  not  to  be  able 
to  stand.  Heaven  ultimately  smiled  ;  and 
Mr.  Baker  was  constrained  by  the  love  of 
God,  now  shed  abroad  in  his  heart,  to  make 
a  profession  of  grace,  and  was  baptized, 
in  1769,  by  Mr.  Samuel  Harris.  Illite- 
rate as  he  was,  he  immediately  commenced 
public  speaking.  When  he  first  made  a 
profession,  he  was  remarked  for  being 
often  cast  down  with  doubts  respecting  the 
reality  of  his  conversion.  This,  however, 
did  not  hinder  him  from  making  great  ex- 
ertions, first  as  an  exhorter  and  singer,  and 
then  as  a  preacher.  Having  exhorted 
about  twelve  months,  his  first  labors  were 
laid  out  chiefly  in  the  county  of  his  nativ- 
ity, and  the  adjacent  ones,  where  he  was 
happily  instrumental  in  planting  and  wa- 
tering several  churches.  After  about  three 
years,  he  gave  up  all  worldly  care.s,  and 
devoted  his  whole  time  to  preaching  and 
other  ministerial  duties.  About  1773,  he 
began  to  stretch  his  lines,  and  to  travel 
more  extensively.  Coming  down  into  the 
lower  end  of  Henrico,  he  in  conjunction 
with  one  or  two  others,  planted  Boar- 
Swamp  church.  Then,  as  his  way  would 
be  opened,  he  extended  his  labors  gradu- 
illy  downwards,  and  was  the  chief  instru- 
ment in  planting  all  the  churches  in  the 
counties  ol"  James  City.  Charles  City,  York, 
&c.  Then  crossing  over  York  river  into 
Gloucester,  preached  in  the  lower  end  of 
that  county  with  considerable  success. 
There  he  formed  an  acquaintance  with  Mr. 
Thomas  Elliot,  then  a  resident  of  Glouces- 
ter, but  who  had  not  long  before  moved 
from  the  eastern  shore.  Mr.  Elliot  discov- 
ering a  beauty  in  religion,  felt  his  heart's 
desire  that  his  brethren  in  the  flesh  might 
be  saved.  Accordingly,  in  the  spring  of 
1776,  they  set  sail,  and  arrived  on  the  eas- 
tern shore  of  Virginia,  on  Easter  Sunday, 
and  went  immediately  to  church,  where  an 
established  clergyman  was  that  day  to 
preach  and  administer  the  sacrament. 
After  waiting  for  some  time,  and  finding 
the  minister  did  not  come,  Mr.  Baker  told 
the  people  that  he  would  preach  for  them, 


BIOGRAPHICAL    SKETCHES 


28- 


if  they  would  go  down  to  the  road.  The 
novelty  of  the  scene  excited  their  attention 
and  the  people  went.  Mr.  B.  had  no  other 
pulpit  than  the  end  of  a  large  tree :  which 
having  mounted,  he  began  one  of  the  most 
successful  ministerial  labors  that  has  fallen 
to  the  lot  of  man  in  Virginia.  Many  won- 
dered, some  mocked,  and  a  few  were  seri- 
ously wrought  upon.  He  continued  his 
ministrations  from  house  to  house,  for  sev- 
eral days ;  and  when  he  left  them  he  ap- 
pointed to  return  again  at  Whitsuntide. 
At  his  second  visit,  he  was  accompanied 
by  his  brother  Leonard,  who  was  at  that 
time  only  an  exhorter.  When  they  arriv- 
ed, they  were  informed  that  the  minister  of 
the  parish  had  appointed  to  preach  against 
the  Baptists,  and  to  prove  them  to  be  in 
error.  Mr.  Baker  and  his  company  went 
to  hear  him ;  but  his  arguments  proved 
ineffectual,  and  the  people  followed  Baker. 
His  brother  continued  with  him  about  a 
week.  They  had  meetings  both  day  and 
night.  The  effects  were  not  remarkable 
at  first,  but  at  every  meeting  there  were 
good  appearances.  This  encouraged  Mr. 
Baker  so  much,  that  he  resolved  to  remain 
there  for  some  time ;  his  brotlier  left  him 
laboring  in  the  vineyard.  His  labors  were 
greatly  blessed.  He  became  at  once  al- 
most a  resident;  for,  indeed,  filled  as  he 
was  with  increasing  solicitude  for  the  pros- 
perity of  the  gospel,  he  could  not  be  found 
elsewhere  than  at  the  places  where  he 
had  evidence  God  called  him.  After  he 
married,  he  settled  in  Northampton  county. 
In  doing  so  much  good,  it  fell  to  Mr.  Ba- 
ker's portion,  as  it  generally  happens,  to 
give  offence  to  the  enemy  of  souls  and  his 
subordinate  agents.  They  put  him  into 
Accomack  prison,  and  kept  him  there  ma- 
ny days.  The  most  atrocious  attempt 
upon  this  harmless  man,  was  that  of  seiz- 
ing him  by  a  lawless  power  and  carrying 
him  on  board  of  a  vessel  in  the  adjacent 
waters,  where  they  left  him,  having  con- 
tracted vvitli  the  Captain  to  make  him  work 
his  passage  over  the  sea,  and  leave  him  in 
some  of  the  countries  in  Europe;  alleging 
that  he  was  a  disturber  of  tlie  peace.  Thil 
took  place  on  Saturday  night.  He  was 
immediately  put  to  work,  and  kept  at  it 
until  late  at  night.  The  next  day  being 
Lord's  day,  he  asked  and  obtained  leave 
of  the  Captain  to  sing  and  pray  among  the 
crew.  The  Captain  attended,  and  was 
convinced  that  he  was  a  good  man.  With- 
out delay,  he  set  him  on  shore.*  In  the 
meantime,  his  friends  had  dispatched  a 
messenger  to  the  Governor,  to  obtain  au- 


•  This  stor>'  resjiectinir  Mr.  Raker,  I  find  differently 
related.  Some  parts  of  ihc  narrative,  as  some  liave 
given  it,  partake  considerably  of  tlie  marvellous :  but 
the  above  relation  is  the  most  "Simple,  and  probably  tin- 
most  correct. 


thority  to  prevent  his  being  carried  forcibly 
away.  This  they  obtained ;  but  Mr.  B. 
was  discharged  before  his  return.  He 
met  with  various  kinds  of  persecutions, 
which  only  served  to  confirm  his  faith,  and 
inflame  his  zeal  in  his  Redeemer's  cause, 

Mr.  B.  vveus  a  man  of  low  parentage, 
small  learning,  and  confined  abilities.  But 
with  one  talent  he  did  more  than  many  do 
with  five.  He  is  said  to  have  planted  ten 
churches,  on  the  eastern  shore  of  the  Ches- 
apeake bay.  At  the  last  Salisbury  as.soci- 
ation,  which  he  attended  when  nearly  worn 
out  with  disease,  at  the  close  of  the  meet- 
ing, he  addressed  the  audience  in  a  most 
melting  and  powerful  manner ;  then  return- 
ing to  Doctor  Lemon's,  soon  died. 

He  had  declined  in  health  a  considerable 
time  before  his  death ;  and  having  a  wish 
to  see  his  brother  Leonard,  of  Halifax,  Vir- 
ginia, to  whom  he  was  fondly  attached, 
he  wrote  him  a  letter,  dated  September 
21,  1798,  of  which  llie  following  is  an  ex- 
tract : 

" And    now,   brother,   are    you 

struggling  through  the  trials  of  this  life, 
leaning  upon  your  Beloved  ?  Laboring 
and  waiting  for  the  coming  of  the  Lord 
Jesus,  Avho  shall  change  our  vile  bodies 
and  fashion  them  according  to  his  glorious 
body  ?  Or  have  you  got  into  a  lukewarm 
state,  which  I  lear  has  been  too  prevailing 
amongst  some ! 

"Dear  brother,  some  of  my  complaints 
are  such,  that  I  do  not  expect  to  continue 
long  in  this  world.  However,  I  leave  that 
to  my  Redeemer,  who  has  the  power  of 
life  and  death  in  his  own  hands.  But  in 
all  probability  I  shall  never  be  able  to  come 
out  as  far  as  your  house  again  ;  dear  broth- 
er, I  should  be  very  glad  to  see  you,  if  you 
could  make  it  convenient  to  come  over  once 
more,  while  1  live.  I  will  pay  all  your  ex- 
penses. And  if  our  dear  mother  is  yet 
alive,  I  can  send  out  some  relief  to  her. 
As  to  religion,  thanks  be  to  God,  there  is 
some  stir  amongst  us.  I  have  baptized 
eight  lately." 

It  seems  his  brother  could  not  go  imme- 
diately ;  but  started  in  a  few  weeks,  and 
arrived  just  time  enough  to  see  him  die : 
which  took  place,  Noveuiber  6,  1798. 

As  he  died  at  Doctor  Lemon's,  it  will  be 
most  suitable  to  quote  the  Doctors  own 
words  repecting  him.  "  In  Mr.  Baker,  I 
found  the  Israelite  indeed — tlie  humble 
Christian — the  preacher  of  tlie  gospel  in 
the  simplicity  of  it,  and  the  triumphant 
saint  in  liis  last  momenta.  In  his  preach- 
ing he  was  generally  plain  and  experi- 
mental, always  very  express  on  the  doc- 
trine of  regeneration  ;  never  entering  upon 
the  doctrines  by  whicli  he  conceived  he 
should  give  offence  to  one  or  another.  In 
his  lust  illness,  I  attended  his  bed-tide  day 


288 


BIOGRAPHICAL    SKETCHES. 


and  night,  for  Ihree  weeks,  and  had  many 
most  agreeable  conversations  with  him,  on 
the  glorious  things  of  the  kingdom  of 
Christ.  He  retained  his  senses  to  the  last 
Tninute,  and  seemed  rather  translated,  than 
to  sutler  pain  in  his  dissolution.  Death 
was  to  him  as  familiar  in  his  conversation, 
as  if  he  talked  of  an  absent  friend  from 
whom  he  expected  a  visit." 

He  was  twice  married.  His  first  wife 
was  Sarah  Copeland,  a  lady  of  respectable 
connections,  by  whom  he  had  one  son,  now 
living.  She  died,  and  he  tiien  married  a 
widow  lady  on  the  eastern  shore,  who  had 
no  child  by  him. 


ISAAC  BACKUS. 

Isaac  Backus,  A.  M. — It  is  much  to  be 
lamented,  that  he  who  took  such  unwea- 
ried pains  to  record  the  lives  of  others,  has 
lonnd  no  one  among  all  his  friends  to  write 
Jiis  own.  .Mr.  Backus  was  one  of  the  most 
useful  ministers,  that  has  ever  appeared 
among  the  American  Baptists.  For  about 
fifty  years  he  was  a  laborious  servant  to 
their  churches,  and  a  considerable  part  of 
about  thirty  oi"  the  last  of  them,  was  de- 
voted to  historical  pursuits.  This  excellent 
man  still  lives  in  the  memory  of  thousands 
ol'his  brethren  ;  but  scarcely  any  biograph- 
ical sketches  of  his  life  have  been  preserv- 
ed, except  what  are  Ibund  in  his  own  writ- 
ings. The  author  of  this  work  never  saw 
him  but  once,  of  course  he  knows  but  little 
about  liim,  except  from  report.  He  has 
Kolicited  those,  who  were  well  acquainted 
with  this  renowned  father  for  many  years. 
to  draw  a  characteristic  portrait,  which 
should  set  in  a  proper  light  his  distinguish- 
ed merit.  But  as  no  one  has  been  Ibund 
to  pay  tliis  tribute  of  respect,  all  that  can 
be  now  done,  is  to  collect  a  few  incidents 
of  his  life  from  his  public  writings,  and  his 
voluminous  journals  and  diaries. 

Mr.  Backus  was  born  at  Norwich,  Con- 
necticut, January  9,  1724.  His  parents  were 
pious  and  respectable  members  ot"  the  Pa3- 
dobaptist  church  in  that  town,  by  whom  he 
was  urought  up  in  the  nurture  and  admo- 
nition of  tlie  Lord.  His  mother  was  a  de- 
scendant of  the  family  of  Winslows,  his 
father  sprvmg  from  one  of  the  first  planters 
in  Norwich.  In  the  New  Liglit  Stir,  in 
WhitefieUrs  time,  some  of  Mr.  Backus' 
connections  united  with  the  Separates,  for 
which  they  were  harassed  and  persecuted 
by  die  ruling  party.  His  mother,  when  a 
widow,  and  some  more  of  his  relatives, 
were  cast  into  prison  for  adopting  religious 
principles  contrary  to  law.  It  was  in  the 
midst  of  the  New  lAght  Stir,  that  the  sub- 
ject of  this   memoir   v/as   brought    to  the 


knowledge  of  the  truth,  in  the  eighteenth 
year  of  his  age.  He  united  with  a  Piedo- 
baptist  church  in  his  native  town,  and  began 
ill  the  ministry  in  1746.  About  two  years 
after,  he  was  ordained  pastor  of  a  church 
in  Middleborough  of  the  same  persuasion. 
In  this  town,  he  spent  sixty  years  of  his 
useful  life.  In  1749,  he  was  married  to 
Susanna  Ma.son  of  Ilehoboth,  with  whom 
lie  lived  in  the  greatest  harmony  about 
fifty-one  years.  She,  according  to  his  own 
words,  "  was  the  greatest  earthly  blessing 
which  God  ever  gave  him."  As  yet,  Mr. 
Backus  was  a  Piedobaptist  of  the  Separate 
order,  and  the  church  of  which  he  was 
pastor,  was  of  the  same  character.  They 
experienced  blessings  from  the  Lord,  but 
persecutions  from  men.  The  publicans  of 
the  parish  soon  began  to  distress  them  for 
the  support  of  their  worship.  Mr.  Backus, 
among  the  rest  was  taxed,  seized,  and  im- 
prisoned a  short  time,  and  then  released 
without  paying  the  tax,  or  coming  to  any 
compromise.  Disputes  respecting  baptism 
were  agitated  in  this  church  about  this 
time,  which  were  continued  a  number  of 
years,  and  some  of  the  members  were  con- 
strained from  time  to  time  to  go  into  the 
water.  In  1751,  Mr.  B.  was  himself  bap- 
tized, with  six  of  his  members,  by  Elder 
Pierce,  of  Warwick,  Rhode  Island.  From 
this  period  uniil  1756,  this  church  j)ractised 
open  communion,  but  in  that  year  those 
who  liad  become  Baptists  came  out  and 
formed  a  church  upon  tlie  gospel  plan,  and 
Mr.  Backus  became  its  pastor.  This  was 
the  nineteenth  Baptist  church  in  the  three 
States  of  Massachusetts,  New-Hampehire, 
and  Vermont.  From  this  date  to  the  death 
of  this  venerable  man,  was  a  period  of 
about  fifty  years.  Nothing  remarkable 
seems  to  have  occurred  in  the  discharge 
of  his  pastoral  duties ;  but  the  part  which 
he  took  in  the  general  welfare  of  the  Bap- 
tist churches,  furnishes  a  number  of  inci- 
dents which  ought  to  be  recorded. 

Mr.  Backus  early  imbibed  a  settled  aver- 
sion to  civil  coercion  in  religious  concerns ; 
he  was  taught  its  iniquity  both  by  experi- 
ence and  observation  ;  and  few  men  liave 
exerted  themselves  more  than  he  in  the 
support  of  the  equal  rights  of  Christians. 
In  1772,  he  was  chosen  an  agent  for  the 
Bajjtisi  churches  in  Massachusetts,  in  the 
room  of  Mr.  Davis,  formerly  pastor  of  the 
second  church  in  Boston,  then  lately  de- 
ceased. This  agency  was  merely  in  civil 
atl'airs,  and  was  executed  by  him,  who  was 
entrusted  with  it,  Avith  much  ability,  and  to 
some  effect.  Our  brethren  in  this  govern- 
ment were  then  so  continually  harassed 
ibr  the  support  of  the  established  clergy, 
that  they  found  it  necessary  to  have  some 
one  upon  the  watch  to  advise  on  sudden 
emergencies,  and  to   afford   aasitjtance  to 


BIOGRAPHICAL     SKETCHES 


289 


those  who  were  in  trouble.  Their  great 
object  was  to  obtain  the  establishment  of 
eijnal  religious  liberty  in  the  land,  which 
the  predominant  party  were  determined  to 
prevent.  About  a  year  before  Mr  Backu 
accepted  the  agency  of  the  churches,  he 
was  requested  to  write  their  history,  which 
he  accordingly  set  about,  and  published  his 
first  volume  in  1777. 

When  the  disputes  came  on,  which  ter- 
minated in  the  Revolutionary  War  and  the 
Independence  of  the  United  States,  the 
Baptists  united  with  the  rest  of  the  Ameri- 
can people  in  resisting  the  arbitrary  claims 
of  Great  Britain  ;  but  it  seemed  to  them 
unreasonable  that  thej'  should  be  called 
upon  to  contend  for  civil  liberty,  if  after  it 
was  gained,  they  should  still  be  exposed  to 
oppression  in  religious  concerns.  When, 
therefore,  the  first  Continental  congress 
met  in  Philadelphia,  the  Warren  associa- 
tion viewing  it  as  the  highest  civil  resort, 
agreed  to  send  Mr.  Backus  as  their  agent 
to  that  convention,  "  there  lo  follow  the  best 
advice  he  could  obtain,  to  procure  some  in- 
fluence from  thence  in  their  favor.''  When 
he  arrived  in  Philadelphia,  the  association 
there  appointed  a  large  committee,  of  whom 
Dr.  Samuel  Jones  was  one,  to  assist  their 
New  England  brethren.  "But  our  en- 
deavors," says  Dr.  Jones,  "  availed  us  noth- 
ing. One  of  them  told  us,  that  if  we 
meant  to  effect  a  change  in  their  measures 
respecting  religion,  we  might  as  well  at- 
tempt to  change  the  course  of  the  sun  in 
the  heavens."* 

Mr.  Backus,  failing  of  success  at  Phila- 
delphia, on  his  return  met  the  Baptist  com- 
mittee at  Boston,  by  whose  advice  a  me- 
morial of  their  grievances  was  drawn  up, 
and  laid  before  the  next  congress  at  Cam- 
bridge, near  Boston,  to  which  the  following 
answer  was  returned : 

"  In  Provincial  Congress,  Cambridge,  De- 
cember 9th,  117  i. 

"  On  reading  the  memorial  of  the  Rev. 
Isaac  Backus  agent  to  the  Baptist  churches 
in  this  government: 

"  Resolved,  That  the  establishment  of 
civil  and  religious  liberty,  to  each  denomi- 
nation in  the  province,  is  the  sincere  wish 
of  this  congress;  but  being  by  no  means 
vested  with  powers  of  civil  government, 
whereby  iJiey  can  redress  the  grievances 
of  any  person  whatever ;  they  therefore 
recommend  to  the  Baptist  churches,  that 
when  a  general  assembly  shall  be  conven- 
ed in  this  colony,  they  lay  the  real  grievan- 


*  Century  Sermon,  <fec.  p.  14.  Whethor  this  stroiic 
expression  was  made  seriously  by  a  Massachusetts 
member,  or  ironically  by  one  t'ronri  some  other  StHte,  I 
am  not  sure.  But  it  is  certain  from  Mr.  Backus'  ac- 
count, that  the  Massacliu~;elts  ih^lf^'ales  were  peculiarly  | 
Insensible  lo  thf^  complamts  of  tlie  oppressed  Bactists.    ' 

Vol.  1.— Kk.  ^ 


ces  of  said  churches  before  the  same,  when 
and  where  their  petition  will  most  certain- 
ly meet  with  all  that  attention  due  to  the 
memorial  of  a  denomination  of  Christians, 
so  well  disposed  to  tiie  public  weal  of  their 
country. 

•'  By  order  of  the  Congress, 

"JOHN  HANCOCK,  President. 

"  A  true  extract  from  the  Minutes, 
"John  Lincoln,  Secretary." 

Such  an  assembly  as  is  here  mentioned, 
convened  at  Watertown,  July,  1775.  to 
which  our  brethren  presented  another  me- 
morial, in  which  they  said,  "  Our  real  ofriev- 
ances  are,  that  we,  as  well  as  our  fathers, 
have  from  time  to  time  been  taxed  on  reli- 
gious accounts  where  we  were  not  repre- 
sented ;  and  when  we  have  sued  for  our 
riglits,  our  causes  have  been  tried  by  inter- 
ested judges.  That  the  representatives  in 
former  assembles,  as  well  as  the  present, 
were  elected  by  virtue  only  of  civil  and 
worldly  qualifications,  is  a  truth  so  evident, 
that  we  presume  it  need  not  be  proved  to 
this  assembly;  and  lor  a  civil  legislature 
to  impose  religious  taxes,  is,  we  conceive, 
a  power  which  their  constituents  never  had 
to  give,  and  is,  therefore,  going  entirely 
out  of  their  jurisdiction.  Under  the  legal 
dispensation,  where  God  himself  prescribed 
the  exact  proportion  of  what  the  people 
were  to  give,  yet  none  but  persons  of  the 
worst  characters  ever  attempted  to  take  it 
by  force.  How  daring  then  must  it  be  for 
any  to  do  it  for  Christ's  ministers,  who 
says,  T/iy  kingdom  is  not  of  tJiis  world.' 
We  beseech  this  honorable  assembl}--  to 
take  these  matters  into  their  wise  and  seri- 
ous consideration  before  Him  who  has  said, 
'  With  what  measure  ye  mete  it  shall  be 
measured  to  you  again.'  Is  not  all  Amer- 
ica now  appealing  to  Heaven,  against  the 
injustice  of  being  taxed  where  we  are  not 
represented,  and  against  being  judged  by 
men,  who  are  interested  in  getting  away 
our  money  ?  And  will  Heaven  approve 
of  your  doing  the  same  thing  to  your  fel- 
low-servants !  No,  surely.  We  nave  no 
desire  of  representing  this  government  as 
the  worst  of  any  who  have  imposed  reli- 
gious taxes;  we  fully  believe  the  contrary. 
Yet  as  we  are  persuaded  that  an  entire 
freedom  from  being  taxed  by  civil  rulers  to 
religious  worship,  is  not  a  mere  favor,  from 
any  man  or  men  in  tlie  world,  but  a  right 
and  property  granted  us  by  God,  who  com- 
mands us  to  stand  fast  in  it,  we  have  not 
only  the  same  reason  to  refuse  tlie  acknowl- 
edgment of  such  a  taxing  power  here,  as 
America  has  the  above  said  power,  but 
also,  according  to  our  present  light,  we 
siiould  wrong  our  consciences  in  allowing 
that  power  to  men,  which  we  believe  be- 
longs only  to  God." 


290 


B  I  O  G  R  A  P  H  1  C  A  L     SKETCHES. 


This  memorial  was  read  in  tiie  assembly, 
•and  after  laying  a  week  on  the  table,  was 
read  again,  debated  upon,  and  referred  to 
a  committee,  who  reported  favorably.  A 
bill  was  finally  brought  in,  in  favor  of  the 
petitions,  read  once,  and  a  time  set  for  its 
second  reading;  but  their  other  business 
crowded  in,  and  nothing  more  was  done 
about  it.  In  this  manner  have  the  Baptists 
been  shuffled  out  of  their  rights.  After 
this,  they  made  a  number  of  attempts  to 
get  some  security  for  their  freedom  from 
religious  oppression,  but  none  was  ever 
formally  given  them.  They  had  many 
fair  promises,  which  were  never  fulfilled  ; 
and  when  the  State  Constitution  was  form- 
ed, the  Bill  of  Rights  was  made  to  look 
one  way,  but  priests  and  constables  have 
gone  another.  The  first  article  of  the  Bill 
of  Rights  declares  "  All  men  are  born  free 
and  equal,  and  have  certain  natural,  essen- 
tial and  unalienable  rights,"  &c.  The  sec- 
ond declares,  "No  subject  shall  be  hurt, 
molested,  or  restrained,  in  his  person,  lib- 
erty, or  estate,  for  worshipping  God  in  the 
manner  and  season  most  agreeable  to  the 
dictates  of  his  own  conscience,"  &c. 

But  notwithstanding  all  these  declara- 
V  tions,  many  have  been  molested  and  re- 
strained in  their  persons,  liberties,  and  es- 
tates, on  religious  accounts. 

These  things  we  have  thought  proper  to 
insert  in  Mr.  Backus'  biography.  He  was 
imdoubtediy  the  draughtsman  of  some  of 
the  memorials  of  his  brethren,  and  he  was 
certainly  the  able  and  undaunted  expositor 
of  them  all.  His  whole  soul  was  engag- 
ed in  the  prosecution  of  his  agency  ;  inso- 
much that  he  became  the  champion  of  non- 
conformity in  England,  and  was,  on  that 
account,  much  vilified  and  abused  by  the 
established  party. 

When  he  waited  on  the  congress  at  Phil- 
adelphia, he  was  accused  of  attempting  to 
break  the  union  of  the  colonies.  The 
newspapers  abounded  with  pieces  against 
him,  some  of  which  he  answered,  and  oth- 
ers he  treated  as  beneath  his  notice.  In 
one,  he  was  threatened  with  a  halter  and 
the  gallows ;  but  he  had  been  too  long 
inured  to  the  war,  to  be  terrified  by  such 
impotent  threats. 

In  1789,  Mr.  Backus  took  a  journey  into 
■"*  Virginia  and  North  Carolina,  in  which  he 
was  gone  about  six  months,  preached  a 
hundred  and  twenty-six  sermons,  and  trav- 
elled by  land  and  water  going  and  coming 
over  three  thousand  miles.  This  journey 
was  undertaken  in  consequence  of  a  re- 
quest from  the  southern  brethren,  for  some 
one  of  the  ministers  of  the  Warren  as.soci- 
ation  to  come  and  assist  them,  in  the  great 
field  of  labor  which  was  then  opened  before 
Ihem. 

This    distinguished    man    finished    hie 


earthly  course  with  great  composure,  No- 
vember 20,  1806,  in  the  eighty-third  year 
of  his  age,  and  sixtieth  of  his  ministry. 
He  had  been  laid  by  from  his  public  labors 
a  few  months  previous  to  his  death,  by  a 
paralytic  stroke  which  deprived  him  of  his 
speech  and  the  use  of  his  limbs.  But  his 
reason  was  continued  to  the  last ;  and  in 
his  expiring  moments,  he  manifested  an 
entire  resignation  to  the  will  of  Heaven. 
He  left  behind  him  a  number  of  children, 
all  of  whom  are  respectable  members  of 
society.  He  never  received  much  from  his 
people  ;  but  by  the  blessing  of  Providence, 
he  had  accumulated  an  estate  of  consider- 
able value. 

It  is  presumed  that  but  {ew  Baptists  of 
the  present  day  are  sufficiently  sensible 
how  much  they  are  indebted  to  the  labors 
of  this  departed  champion  of  (heir  cause. 

•'As  a  preacher,  he  was  evangelical  and 
plain.  His  discourses,  though  not  orna- 
mented with  the  rhetoric  of  language,  were 
richly  stored  with  scripture  truth."  His 
historical  works  contain  a  vast  fund  of  ma- 
terials of  the  utmost  importance  towards  a 
history  of  our  denomination,  which  must 
have  sunk  into  oblivion,  had  it  not  been  for 
his  unwearied  care. 

The  following  description,  &c.,  was  fur- 
nished by  the  Rev.  Dr.  Baldwin. 

Mr.  Backus'  personal  appearance  was 
very  grave  and  venerable.  He  was  not 
far  I'rom  six  feet  in  stature,  and  in  the  lat- 
ter pai-t  of  life  considerably  corpulent.  He 
was  naturally  modest  and  diflident;  which 
probably  led  him  into  a  habit,  which  he 
continued  to  the  day  of  his  death,  of  shut- 
ting his  eyes,  when  conversing  or  preach- 
ing on  important  subjects.  His  voice  was 
clear  and  distinct,  but  rather  sharp  than 
pleasant.  In  both  praying  and  preaching, 
he  often  appeared  to  be  favored  with  such 
a  degree  of  divine  unction,  as  to  render  it 
manifest  to  all  that  God  was  with  him. 
Few  men  have  more  uniformly  lived  and 
acted  up  to  their  profession  than  Mr.  Back- 
us. It  may  truly  said  of  him,  that  he  was 
a  burning  and  shining  light ;  and,  though 
dead,  he  left  behind  him  the  good  name 
which  is  better  than  precious  ointment. 


ROBERT  CARTER. 

Robert  Carter,  Esq.,  once  a  member 
of  the  Virginia  Executive  Council,  and  on 
that  account,  commonly  called  Counsellor 
Carter,  was  baptized  by  Mr.  Lunsford, 
shortly  after  he  began  to  preach  in  these 
parts.  He  was  one  of  the  richest  men  in 
the  state  of  Virginia,  having,  as  many  say, 
seven  or  eight  hundred  negroes,  besides 
immense  bodies  of  land,  &c.     But  being  a 


BIOGRAPHICAL    SKETCHES 


291 


man  naturally  of  an  unstable  disposition, 
and  falling  in  with  certain  Armenian  writ- 
ings, he  fully  embraced  their  doctrines. 
Had  he  stopped  here,  he  might  still  have 
continued  in  the  Baptist  society,  though 
not  so  happy  as  before.  But,  alas !  there 
are  so  many  wrong  roads  in  religious  pur- 
suits, that  when  a  man  once  gets  wrong, 
it  is  impossible  to  foresee  where  he  will 
stop.  From  the  Armenian  errors,  Mr. 
Carter  fell  into  the  chimerical  whims  of 
Swedenborg.  When  he  first  heard  of 
the  books  of  that  singular  author,  he  made 
very  light  of  them;  but  upon  reading 
them,  having  a  mind  naturally  tbnd  of  spe- 
cious novelty,  he  fully  embraced  the  whole 
of  that  absurd  system,  and  was,  of  course, 
excluded  from  the  Baptists.  He  was  now 
as  zealous  for  the  New  Jerusalem  church, 
as  he  had  been  formerly  for  the  Baptists. 
He  moved  to  Baltimore,  in  order  to  find  a 
preacher  and  a  society  of  his  own  senti- 
ments, and  expended  large  sums  of  money 
10  have  Swedenborg's  writings  republish- 
ed. He  continued  orderly  in  moral  con- 
duct, and  died  a  few  years  since,  after  hav- 
ing hved  to  a  considerable  age. 


JAMES   CHILES. 

James  Chiles  appears  to  have  been  a 
Virginian.  Before  he  embraced  religion, 
having  a  sturdy  set  of  limbs  and  a  resolute 
spirit,  he  often  employed  tliem  in  bruising 
his  countrymen's  faces.  Gambling  was 
also  with  him  a  favorite  employment.  But 
God,  who  is  rich  in  mercy,  plucked  him  as 
a  brand  from  the  burning.  He  gave  evi- 
dence to  his  friends  that  his  heart  was 
changed,  but  from  his  oddities  he  was 
never  converted.  He  was  a  member  of 
the  first  Separate  Baptist  church  north  of 
James  river.  He  was  always  wrapped  up 
in  visions,  and  pretended  to  be  taught  of 
God  how  any  matter  was  to  eventuate.  It 
happened,  however,  with  him,  as  with  the 
Trojan  prophetess,  that  if  he  had  ti-.e  gift 
of  prophecy,  his  cotemporaries  had  not  the 
gift  of  faith.  But  notwithstanding  all  his 
imperfections,  his  success  as  a  preacher 
was  great.  He  was  the  first  instrument 
of  planting  the  gospel  upon  Blue  Run. 
He  also  broke  the  way  into  Albemarle, 
where  many  were  converted  by  his  means. 
In  various  other  places,  God  set  seals  to 
his  ministry.  After  a  few  years,  he  moved 
to  South  Carolina,  where  he  planted  a 
large  church.  He  retained  his  notions 
about  visions  to  his  last.  Report  says, 
that  after  meeting  with  misfortunes,  and 
being  reduced  in  property  and  health,  he 
went  to  the  house  of  a  woman,  and  told 
her  that  his  God  said,  he  must  die  there 


that  day.  She  said,  '•!  hope  not  Mr. 
Chiles."  "Yes,"  said  he,  "my  God  says 
so  ;  but,  however,  I  will  return  a  while,  and 
consult  my  God  again  !"  He  retired  for 
the  consultation,  and  returning  said,  "  Yes, 
madam,  my  God  says,  1  must  die  to-day." 
The  woman  again  expressed  doubts.  She 
said,  "You  look  too  well,  Mr.  Chiles,  to 
die  so  soon."  He  said,  "  I  will  try  my  God 
once  more."  After  retiring  for  some  time 
in  prayer,  he  came  back  and  said,  •'  It  is 
fixed ;  the  decree  is  irrevocable ;  to-day  I 
must  die  in  your  house."  Having  so  said, 
he  stretched  himself  on  the  bed,  and  yield- 
ed up  the  ghost. 


LEMUEL  COVEL. 

Lemuel  Covel  was,  it  is  believed,  a  na- 
tive of  the  state  of  New  York ;  he  was 
sent  out  info  the  ministry  by  the  church  in 
Providence,  Saratoga  county,  thirty  or  for- 
ty miles  above  Albany.  He  commenced 
his  ministerial  labors  under  great  disad- 
vantages, being  both  poor  and  illiterate ; 
and  most  of  his  life  was  spent  under  the 
pressure  of  poverty  and  worldly  embar- 
rassments. But  notwithstanding  he  was 
obliged  to  labor  almost  constantly  for  his 
support,  such  were  the  astonishing  powers 
of  his  mind,  that  he  became  one  of  the 
most  distinguished  preachers  in  the  Bap- 
tist connection.  His  talents  were  far  above 
mediocrity,  his  voice  was  clear  and  ma- 
jestic, and  his  address  was  manly  and  en- 
gaging. 

The  doctrine  of  salvation  by  the  cross, 
was  the  grand  theme  on  which  he  dwelt 
with  peculiar  pleasure ;  and  his  preaching 
was  of  the  most  solid,  perspicuous,  and  in- 
teresting kind.  He  lived  the  religion  he 
professed,  and  exemplified  by  his  conduct, 
the  rules  he  laid  down  for  others.  As  an 
itinerant  preacher,  his  zeal  and  success 
was  equalled  by  few ;  and  perhaps  exceed- 
ed by  none  among  the  American  preach- 
ers. Missionary  concerns  lay  near  his  heart; 
and  in  every  thing  pertaining  to  them,  he 
seems  to  have  been  a  kindred  spirit  to  the 
tamous  Pearce  of  Birmingham. 

He  travelled  much  among  the  churches 
in  New  York  and  New  England,  and  had 
often  explored  new  and  destitute  regions. 
A  Uttle  while  before  his  death,  the  church 
in  Cheshire,  with  which  John  Leland*  is 
connected,  had  settled  him  as  their  pastor, 
had  assumed  the  debts  m  which  misfor- 
tunes had  involved  him,  and  his  prospects 
for  comfort  and  usefulness  were  never 
cjreater.      As   he   was    much  inclined   to 


'This  eminent  .son-ant  of  Christ  itiod,  at  North  Ad- 
<ims,  Mdss.,  aged  eighty-six  yeara. 


292 


BIOGRAPHICAL     SKETCHES 


travel,  the  church  had  settled  him  under 
the  expectation,  that  he  would  be  with  them 
but  a  part  of  the  time,  and  the  Missionary 
Society  of  Boston  most  gladly  afforded 
him  their  patronage  what  time  he  wished 
to  itinerate.  Dark  and  mysterious  was 
that  Providence,  which  cut  otV,  in  the  meri- 
dian of  life,  and  in  the  midst  of  usefulness, 
this  worthy  man.  His  constitution,  natu- 
rally slender,  had  been  much  impaired  by 
frequent  attacks  of  disease,  and  by  his  too 
extensive  labors  of  various  kinds;  and 
while  travelling  as  a  missionary  in  Upper 
Canada,  in  October,  1806,  he,  after  a  short 
illness  ;  finished  his  earthly  course.  Elders 
Elkanah  Holmes  and  David  Irish  were,  at 
that  time,  engaged  in  the  same  field  of 
missionary  labors;  the  last  of  whom,  thus 
describes  the  mournful  event  of  Mr.  Co- 
vel's  death. 

"  At  this  meeting,  (that  is,  at  Charlotte- 
ville,)  I  heard  that  my  dear  brother  Covel 
was  dangerously  ill.  I  therefore  concluded 
to  leave  them,  and  go  and  see  him,  and 
then  return  again.  The  attention  appear- 
ed so  great  in  many  places,  that  I  could 
not  believe  it  to  be  my  duty  to  leave  them 
yet.  Accordingly,  on  Wednesday  I  set 
out,  accompanied  by  two  brethren.  We 
were  at  this  time  sixty  miles  from  the  place 
where  brother  Covel  was  sick.  We  rode 
until  we  came  within  about  twenty  miles 
when  we  heard  that  he  was  dead  and  bu- 
ried !  Oh,  how  my  poor  heart  felt !  I  was 
left  among  strangers  almost  three  hundred 
miles  from  home,  and  one  of  the  most  dear 
and  intimate  friends  I  ever  had,  taken 
away  in  such  an  unexpected  time  !  But 
the  Judge  of  all  the  earth  ha^,  and  will  do 
right. 

"  Brother  Covel  had  done  his  work,  and 
went  oft'  in  the  triumphs  of  faiih.  We 
came  to  the  place  the  next  morning,  and 
found  Elder  Holmes  preaching  his  funeral 
sermon,  and  a  solemn  time  it,  was.  After 
Fcrmon,  we  attended  to  settling  brother 
Covel's  business,  and  the  next  day  set  out 
to  return  to  Townsend,  where  we  arrived 
the  day  following,  and  found  the  church 
met  together  ;  and  when  we  informed  them 
of  the  death  of  brother  Covel,  the  whole 
assembly  appeared  to  be  most  deeply  af- 
fected. It  appears  that  this  church  was 
the  fruit  of  his  labors  in  his  former  visits. 
When  he  was  with  them  last  year,  he  as- 
sisted in  their  constitution.  1  think  I  may 
truly  say,  that  there  has  never  been  a 
preacher  in  these  parts  more  highly  and 
universally  esteemed  than  he  was ;  and  a 
greater  and  more  universal  lamentation  I 
never  heard  in  any  place  for  any  man,  than 
in  Upper  Canada  tor  him. 

"  But  alas  !  he  is  gone.  May  God  grant 
that}  like  Samson,  he  may  elay  more  at  hia 


death  than  he  has  done  in  all  hia  life. 
Some  of  the  church  in  Townsend,  in  their 
lamentation,  would  break  their  silence  and 
cry  out,  "  O,  my  father  in  the  gospel !" 
"  O,  that  blessed  minister  of  Christ,  who 
was  used  as  God's  instrument  to  open  my 
eyes — shall  I  never  see  him  again  in  this 
world  !"  We  then  joined  and  sang  the 
third  hymn  of  the  second  book  of  Dr. 
Watts,  and  concluded  the  opportunity  in 
prayer  to  Almighty  God,  that  he  would 
sanctify  this  dispensation  to  the  good  of 
many  precious  souls." 

Mr.  Covel  left  a  widow  and  five  children 
to  mourn  his  loss. 


ELIJAH  CRAIG, 

Elijah  Craig  was  one  of  the  first  con- 
verts to  the  Baptist  preaching  in  Virginia. 
When  Mr,  Samuel  Harris  came  and  preach- 
ed an  experience  of  grace  in  Pittsylvania, 
he  found  his  heart  could  testify  to  the  truth 
of  it,  having  some  time  previously  ex])eri- 
enced  a  change,  which  he  had  not  viewed 
as  conversion,  but  only  the  encouragement 
of  Heaven  to  go  on  seeking.  He  was  now 
so  strengthened,  that  in  conjunction  with 
certain  young  converts  in  his  neighbor- 
hood, who  were  of  the  Regular  Baptists, 
he  undertook  to  exhort,  &c.,  and  to  hold 
little  meetings  in  the  neighborhood.  His 
tobacco-house  was  their  chapel.  Being 
most  of  them  laboring  men,  they  used  to 
labor  all  day,  and  hold  meetings  almost 
every  night,  at  each  other's  houses,  and  on 
Sundays  at  the  above  mentioned  tobacco- 
house.  By  these  little  prayer  and  exhor- 
tation meetings,  great  numbers  were  awa- 
kened and  several  converted, 

Mr.  Craig  was  one  of  the  constituents 
of  the  Upper  Spottsylvania  church :  he  was 
also  one  of  those  who  were  afterwards  dis- 
missed from  it,  to  form  the  church  on  Blue 
Run,  over  which  he  was  soon  afterwards 
ordained  pastor.  He  was  certainly  a  great 
blessing  to  Blue  Run  church:  for  under 
his  care  they  flourished.  He  was  account- 
ed a  preacher  of  considerable  talents  for 
that  day;  which,  united  to  his  zeal,  honor- 
ed him  with  the  attention  of  his  persecu- 
tors. They  sent  the  sheriff  and  posse  after 
him  when  at  his  plough.  He  was  taken 
and  carried  before  the  magistrates  of  Cul- 
pepper. They,  without  hearing  arguments, 
pro  or  cooi,  ordered  him  to  jail.  At  court, 
he  with  others,  was  arraigned.  One  of  the 
lawyers  told  the  court,  they  had  better  dis- 
charge them ;  for  that  oppressing  them, 
would  rather  advance  than  retard  them. 
He  said,  they  were  like  a  bed  of  camomile ; 
the  more  they  were  trod,   the  more  they 


BIOGRAPHICAL     SKETCHES. 


293 


would  spread.  The  court  thought  other- 
wise, and  were  determined  to  imprison 
them.  Some  of  the  court  were  of  opinion, 
that  they  ought  to  be  confined  in  a  close 
dungeon  ;  bufthe  majority  were  for  giving 
them  the  bounds.  Alter  staying  there  one 
month,  preaching  to  all  who  came,  he  gave 
bond  for  good  behavior  and  came  out. 
He  was  also  confined  in  Orange  jail  at 
another  time. 

He  was  a  preacher  of  usefulness  for 
many  years  after  he  commenced  ;  but  final- 
ly falling  too  much  into  land  speculations, 
his  ministry  was  greatly  hindered.  In 
1786,  he  moved  to  Kentucky,  where,  con- 
tinuing his  land  speculations,  that  bewil- 
dering pursuit,  which  has  ruined  the  repu- 
tation and  usefulness  of  so  many  in  Ken- 
tucky and  elsewhere,  he  became  obnoxious 
to  the  church,  and  was  excommunicated 
in  1791.  How  long  he  stayed  out,  is  not 
known.  He  was,  however,  restored ;  and 
continued  in  the  church  until  the  year  1808, 
when  he  died. 

He  was  naturally  of  a  censorious  tem- 
per; and  always  seemed  better  pleased  to 
find  out  the  faults,  than  the  virtues  of  man- 
lund.  This,  however,  so  long  as  he  was 
warm  in  religion,  was  checked  by  a  supe- 
rior principle ;  but  after  he  declined  in  his 
religious  exercises,  and  became  a  land 
speculator,  he  could  seldom  be  pleased. 
As  good  a  proof  as  any  that  can  be  nam- 
ed, of  this  peevish  temper,  may  be  gather- 
ed from  two  pamphlets,  his  only  writings 
that  have  ever  been  published.  In  the  one 
he  undertook  to  prove  that  stationed  preach- 
ers or  pastors  of  churches,  are  precluded 
by  scriptures,  from  receiving  any  compen- 
sation for  their  services.  In  this  pamph- 
let, he  takes  so  many  opportunities  to  con- 
demn preachers  for  being  money-seekers, 
that  it  would  seem  the  main  design  of  the 
publication  was,  to  indulge  a  fault-finding 
temper.  His  other  pamphlet  was  a  personal 
phiiipic  against  Jacob  Creath,  on  account 
of  some  private  dispute  between  Creath  and 
a  Mr.  Lewis ;  the  former  the  pastor,  and 
the  latter  one  of  the  principle  members  of 
the  Town-Fork  church,  in  the  neighbor- 
hood of  Lexington.  Without  saying  any 
thing  about  the  merits  of  the  case,  or  the 
provocation  given  by  Mr.  Creath,  candor 
compels  us  to  say,  that  no  provocation  can 
justify  the  style  of  this  pamphlet.  It  is 
written  with  a  pen  dipped  in  poison.  The 
Baptists  are  a  tree  people  ;  and  every  one 
in  these  matters,  says  and  does  that  which 
seemeth  right  in  his  own  eyes ;  but  it  is  to 
be  hoped,  that  the  present,  nor  any  other 
generation,  will  ever  witness  another  pub- 
lication, written  in  the  style  and  temper  oi' 
the  above  pamphlet;  and  that,  too,  by  one 
Baptist  preacher  against  another. 


MORGAN  EDWARDS. 

Morgan  Edwards,  A.  M. — The  follow- 
ing biographical  sketch  of  this  truly  emi- 
nent man,  and  distinguished  promoter  of 
the  Baptist  cause  in  America,  was  drawn 
by  Dr.  William  Rogers  of  Philadelphia,  in 
a  sermon  preached  at  his  funeral,  and  by 
him  communicated  to  Dr.  Rippon  of  Lon- 
don, who  published  it  in  the  twelfth  num- 
ber of  his  Annual  Register,  from  which  it 
is  now  extracted.  The  sermon,  which  for 
some  cause  was  not  printed,  was  preached 
in  the  first  Baptist  church  in  Philadelphia, 
February  22,  1794,  on  2  Cor.  vi.  8.  By 
honor  or  dishonor  ;  by  evil  report  and  good 
report;  as  deceivers  and  yet  true.  The 
Doctor,  after  a  general  and  pertinent  illus- 
tration of  his  text,  thus  proceeds :  My 
highly  esteemed  friend  and  father,  the 
Rev.  Mr.  Morgan  Edwards,  requested,  as 
you  have  already  been  informed,  that  these 
words  should  be  preached  from,  as  soon  as 
convenient  after  his  disease.  I  presume  he 
found  them  descriptive  of  what  he  mei 
with  in  the  course  of  his  ministry, 

"  Honor,  Mr.  Edwards  certainly  had, 
both  in  Europe  and  America.  The  college 
and  academy  of  Philadelphia,  at  a  very 
early  period,  honored  him  as  a  man  of 
learning,  and  a  popular  preacher,  with  a 
diploma,  constituting  him  Master  of  Arts; 
this  was  followed  by  a  degree  ad  cnndem 
in  the  year  1769,  from  the  college  of  Rhode 
Island,  being  the  first  commencement  in 
that  institution.  In  this  seminary  he  held 
a  Fellowship,  and  filled  it  with  rf;pniation, 
till  he  voluntarily  resigned  it  in  1789  ;  age 
and  distance  having  rendered  him  incapa- 
ble of  attending  the  meetnigs  of  the  Cor- 
poration any  longer. 

"He  also  met  with  dishonor;  but  he 
complained  not  much  of  this,  as  it  was  oc- 
casioned by  his  strong  attachment  to  the 
Royal  Family  of  Great  Britain,  in  the  be- 
ginning of  the  American  war,  which  fixed 
upon  him  the  name  of  a  Tory :  this  I  should 
have  omitted  mentioning,  had  not  the  de- 
ceased enjoined  it  upon  me.  For  any  per- 
son to  be  so  marked  out  in  those  days,  was 
enough  to  bring  on  political  opposition  and 
destruction  of  property;  all  of  which  took 
place  with  respect  to  Mr.  Edwards,  though 
he  never  harbored  the  thouirht  of  doing  the 
least  injury  to  the  United  States,  by  abet- 
ting the  cause  of  our  enemies. 

"  A  good  report  our  brother  also  had. 
The  numerous  letters  brought  with  him 
across  the  Atlantic,  from  the  Rev.  Dr. 
John  Gill  and  others,  reported  handsome 
things  of  him  ;  and  so  did,  in  return,  the 
letters  that  went  from  America  to  the  then 
parent  country. 


294 


BIOGRAPHICAL     SKETCHES. 


"  Evil  reports  also  fell  to  his  share  ;  but 
most  of  these  were  false  rejiorts,  and  there- 
fore he  gave  credit  for  them  as  a  species 
ol"  persecution.  And  even  the  title  of  de- 
ceiver did  not  escape  him.  Often  has  he 
been  told  that  he  was  an  Armenian,  though 
he  professed  to  be  a  Calvinist;  tJiat  he  was 
a  Universalist  in  disguise,  &c.  Yet  he  was 
true  to  his  principles.  These  may  be  seen 
in  our  confession  of  failh,  agreeing  wilh 
that  re-published  by  the  Bajjtist  churches 
assembled  at  London,  in  the  year  16S9. 
He  seldom  meddled  with  the  five  polemi- 
cal points ;  but  when  he  did,  he  always 
avoided  abusive  language.  The  charge 
of  Universalism  brought  against  him  was 
not  altogether  groundless;  for  though  he 
was  not  a  Universalist  himself,  he  professed 
a  great  regard  for  many  who  were,  and  he 
would  sometimes  take  their  part  against 
violent  opposers,  in  order  to  inculcate  mod- 
eration. 

"Mr.  Edwards  was  born  in  Trevethin 
parish,  Monmouthshire,  in  the  principality 
of  Wales,  on  May  9th,  1722,  old  style ;  and 
had  his  grammar  learning  in  the  same  par- 
ish, at  a  village  called  Trosnat;  afterwards 
he  was  placed  in  the  Baptist  seminary  at 
Bristol  in  Old  England,  at  the  time  the 
president's  chair  was  filled  by  the  Rev. 
Mr.  Foskeft.  He  entered  on  the  ministry, 
in  the  sixteenth  year  of  his  age.  After  he 
had  finished  his  academical  studies,  he 
went  to  Boston  in  Lincolnshire,  where  he 
continued  seven  years,  preaching  the  gos- 
pel to  a  small  congregation  in  that  town. 
From  Boston,  he  removed  to  Cork,  in  Ire- 
land, where  he  was  ordained,  June  1,  1757, 
and  resided  nine  years.  From  Cork,  he 
returned  to  Great  Britain,  and  preached 
about  twelve  months  at  Rye,  in  Sussex. 
While  at  Rye,  the  Rev.  Dr.  Gill,*  and  other 
London  ministers,  in  pursuance  of  letters 
they  received  from  this  church,  (Philadel- 
phia,) urged  him  to  pay  you  a  visit.  He 
complie,d,  took  his  passage  for  America, 
arrived  here  May  23,  1761,  and  shortly  af- 
terwards became  your  pastor.  He  had  the 
oversight  of  this  church  for  many  years ; 
voluntarily  resigned  his  office,  when  he 
found  the  cause,  so  near  and  dear  to  his 
heart,  sinking  under  his  hands;  but  con- 
tinued preaching  to  the  people,  till  they 
obtained  another  minister,  the  person  who 
now  addresses  you,  in  the  procuring  of 
whom  he  was  not  inactive. 

"  After  this,  Mr.  Edwards  purchased  a 


'  It  is  sairl,  that  the  church  in  Philadelphia,  sent  to 
Dr.  Gill  of  London,  to  assist  Diem  in  obtaining'  a  pastor; 
but  tli.it  they  re(iuii"ed  so  many  accoiiiplislmirnls  to  he 
united  in  lihn,  that  the  Doctor  wrote  Ihoiu  liai'k,  Ihat  he 
did  not  Iciiow  as  lie  could  find  a  man  ui  Eiiijland  wlio 
would  answer  their  description  ;  inlbrniinfi  them,  ar  thr 
same  time,  that  Mr.  Morgan  Edwards,  who  was  lln'ij 
preaching  at  Rye  in  the  county  of  Sussex,  came  the 
nearest  of  any  one  who  could  be  obtained. 


plantation  in  Newark,  New-Casile  county, 
state  of  Delaware,  and  moved  thither  with 
his  iamily  in  the  year  1772;  he  continued 
preaching  the  word  of  life  and  salvation  in 
a  number  of  vacant  churches,  till  the 
American  war.  He  then  desisted,  and  re- 
mained silent,  till  after  the  termination  of 
our  revolutionary  troubles,  and  a  conse- 
quent reconciliation  with  this  church.  He 
then  occasionally  read  lectures  in  divinity 
in  this  city  and  other  parts  of  Pennsylva- 
nia, also  in  New  Jersey,  Delaware  and 
New  England;  but  for  very  particular  and 
affecting  reasons*  could  never  be  prevailed 
upon  to  resume  the  sacred  character  of  a 
minister. 

"  Our  worthy  friend  departed  this  life,  at 
Pencader,  New-Castle  county,  Delaware 
state,  on  Wednesday,  the  28th  of  January, 
1795,  in  the  seventy-third  year  of  his  age ; 
and  was  buried  agreeably  to  his  own  de- 
sire, in  the  aisle  of  this  meeting-house,  with 
his  first  wife  and  their  children  ;  her  maid- 
en name  was  Mary  Nunn,  originally  of 
Cork,  in  Ireland,  by  whom  he  had  several 
children,  all  of  whom  are  dead,  excepting 
two  sons,  W^illiam  and  Joshua;  the  first,  if 
alive,  is  a  military  officer  in  the  British  ser- 
vice; the  other  is  now  present  with  us, 
paying  this  last  public  tribute  of  filial  affec- 
tion to  tlie  memory  oi'  a  fond  and  pious  pa- 
rent. Mr.  Edwards'  second  wife  was  a 
Mrs.  Singleton,  of  the  state  of  Delaware, 
who  is  also  dead,  by  whom  he  had  no  is- 
sue. 

"  Several  of  Mr.  Edwards'  pieces  have 
appeared  in  print,  viz:  1.  A  Farewell 
Discourse,  delivered  at  the  Baptist  meeting- 
house in  Rye,  February,  8,  1761,  on  Acts 
XX.  25,  26.  '  And  now,  behold,  I  know  that 
ye  all,  among  whom  I  have  gone  preach- 
ing the  kingdom  of  God,  shall  see  my  face 
no  more;  wherefore,  I  take  you  to  record 
this  day,  that  I  am  pure  from  the  blood  of 


'  The  delicate  circimislanccs  in  which  Dr.  Rogers 
was  placed,  at  the  time  he  delivered  his  discourse,  was 
probably  the  reason  why  he  was  nol  more  ex))licit  on 
the  subject  here  referred  to.  It  is  said  that  Mr.  Ed- 
wards, in  the  midst  of  his  troubles,  was  guilty,  in  a  few 
instances,  at  least,  of  using  intemperately  an  antidote, 
too  often  resorted  to  in  time  of  trouble.  And  as  he  had 
always  maintained  the  sentiment,  that  it  was  injproper 
for  a  minister  of  the  gospel,  after  what  he  called  a  cap- 
i'ol  fall,  ever  again  to  resume  his  ministerial  office,  he, 
for  the  remainder  of  his  days  carried  his  belief  into 
practical  operation.  It  is  painful  to  have  occasion  to 
relate  an  affair,  so  mucli  against  the  reputation  of  a  man 
so  good  and  great  as  Mr.  Edwards,  his  sli|is  and  mistakes 
notwithstanding;  but  it  is  hii|)pd  the  Baptists  generally 
will  profit  by  the  unpleasant  story  ;  and  that  those  min- 
isters, (and  some  it  must  be  acknowleiJged  there  are,) 
who  are  so  unhappy  as  to  be  left  to  similar  falls,  would 
imitate  his  example,  instead  of  crowding  themselves 
forward,  with  their  bespattered  garments,  to  the  grief  of 
their  brethren,  and  to  the  injury  of  the  cause  which  they 
F>ndeavor  to  proiuole.  A  preacher  whose  reputation  is 
sullied,  either  by  women  or  wine,  (his  greatest  foes)  is 
likr  a  broken  looking-glass,  which  may  be  mended,  it  is 
irui'.  so  as  to  do  its  former  service,  but  it  will  always  be* 
broken  tiling. 


BIOGRAPHICAL    SKETCHES, 


295 


all  men.'  This  passed  through  two' 
editions,  8vo.  2.  A  Sermon  preached 
in  the  college  of  Philadelphia,  at  the  or- 
dination of  the  Rev.  Samuel  Jones,  (now 
D.  D.)  with  a  narrative  of  the  manner  in 
which  the  ordination  was  conducted,  8vo. 
3.  The  Customs  of  Primitive  churches, 
or  a  set  of  Propositions  relaiive  to  the 
Name,  Materials,  Constitution,  Powers, 
Officers,  Ordinances,  &,c..  of  a  church;  to 
which  are  added,  their  proofs  from  scrip- 
ture, and  historical  narratives  of  the  man- 
ner in  which  most  of  them  have  been 
reduced  to  practice,  4to.  This  book  was 
intended  for  the  Philadelphia  association, 
in  hopes  they  would  have  improved  upon 
the  plan,  so  that  their  joint  productions 
might  have  introduced  a  full  and  unexcep- 
tionable treatise  of  church  discipline.  4. 
A  New- Year's  Gift;  a  sermon  preached  in 
this  house,  January  1,  1770,  from  these 
words,  '  This  year  thou  shalt  die ;'  which 
passed  through  lour  editions.  What  gave 
rise*  to  this  discourse  will  probably  be  re- 
collected for  many  years  to  come.  5.  Ma- 
terials towards  a  History  of  the  Baptists 
in  Pennsylvania,  both  British  and  German, 
distinguished  into  B'irstday,  Keithian, 
Seventh-day,  Tunker,  and  Rogerene  Bap- 
tists, 12mo.  1792.  The  motto  of  both  vol- 
umes, is,  Lo!  a  people  that  dwell  alone, 
and  shall  not  be  reckoned  among  the  na- 
tions.    6.  A  Treatise  on  the  Millennium. 

7.  A  Treatise  on  the  New  Heaven  and 
New  Earth :  this  was  re-prinled  in  London, 

8.  Res  Sacra,  a  Translation  from  the  Lat- 
in. The  subject  of  this  piece  is  an  enu- 
meration of  all  the  acts  of  public  worship, 
which  the  New  Testament  styles  offerings 
and  sacrifices;  among  which,  giving  mon- 
ey for  religious  uses  is  one ;  and  therefore, 
according  to  Mr.  Edwards'  opinion,  is  to  be 
done  is  the  places  of  public  worship,  and 
with  equal  devotion. 


'"Itlias  often  been  said,  that  when  great  men  err, 
they  err  egregiously.  So  dirl  Mr.  Edwards  in  the  in- 
stance to  wliich  his  biographer  here  refers.  Led  by  a 
mere  foolish  impulse,  and  not  by  scripture,  the  good  man 
persuaded  tiimself,  that  he  should  die  on  a  certain  day. 
and  accordingly,  preached  his  own  funeral  sermon ;  but 
the  event  did  not  answer  to  the  |)rediction  ;  he  could  not 
die  for  his  life."  Wisdom  was  learnt  from  folly,  and 
many  said,  we  have  the  scripture  to  wallc  by  ;  a  more 
sure  word  than  voices,  new  revelations  and  impulses,  to 
which  we  do  well  to  take  heed,  as  to  a  light  that  shineth 
in  a  dark  place.  This  was  a  teaching  lesson.  The  late 
excellent  Mr.  George  Whitefield,  was,  in  his  earliest 
days,  under  a  similar  delusion.  His  wife  was  with  child; 
he  conjectured  she  would  bring  forth  a  son  ;  she  did 
they  called  his  name  John  ;  in  all  this  there  was  no 
harm;  but  Mr.  Whitefield  beUeved  that  the  child  was 
not  only  to  be  continued  to  him,  but  to  be  a  preacher  of 
the  everlasting  gosjiel.  "Satan  was  permitted,"  says  he, 
"to  give  me  some  wrongiinpressions,  whereby,  as  I  now 
find,  /  misapplied  several  Itxls  of  scripture!"  About  a 
week  after  the  birth  of  the  child,  his  father  baptized 
him  in  the  tibernacle.  Thousands  went  away  big  with 
hopes,  that  the  child  would  be  employed  in  the  imiiislry 
and  Mr.  Whitefield  as  much  so  as  any  of  them  ;  but  little 
ioiux  died  when  be  was  about  four  months  old,  without 


"Besides  what  he  gave  to  his  intimate 
friends  as  tokens  of  personal  regard,  he 
has  left  behind  him  forty  two  volumes 
of  sermons,  twelve  sermons  to  a  volume, 
all  written  in  large  print  hand  ;  also  about 
a  dozen  volumes  in  quarto,  on  special  sub- 
jects, in  some  of  which  ho  was  respondent, 
and  therefore  they  may  not  contain  his 
own  real  sentiments.  These,  with  many 
other  things,  unite  to  show  that  he  was  no 
idler. 

'•  He  used  to  recommend  it  to  ministers 
to  write  their  sermons  at  large,  but  not  to 
read  them  in  the  pulpit;  if  he  did,  he  ad- 
vised the  preacher  to  write  a  large  fair 
hand,  and  make  himself  so  much  master 
of  his  subject,  that  a  glance  might  take  in 
a  whole  page.  Being  a  good  classic,  and 
a  man  of  refinement,  he  was  ve.xed  with 
such  discourses  from  the  pulpit  as  deserved 
no  attention,  and  much  more  to  hear  bar- 
barisms ;  because,  as  he  used  to  say, '  They 
were  arguments  either  of  vanity  or  indo- 
lence, or  both;  for  an  American,  with  an 
English  grammar  in  his  hand,  a  learned 
friend  at  his  elbow,  and  close  application 
for  six  months,  might  make  himself  master 
of  his  mother  tongue.' 

"  The  Baptist  churches  are  much  indebt- 
ed to  Mr,  Edwards.  They  will  long  re- 
member the  time  and  talents  he  devoted  to 
their  best  interests  both  in  Europe  and 
America.  Very  far  was  he  from  a  selfish 
person.  When  the  arrears  of  his  salary, 
as  pastor  of  this  church,  amounted  to  up- 
wards of  three  hundred  and  seventy-two 
pounds,  and  he  was  put  in  possession  of  a 
house  by  the  church,  till  the  principal  and 
interest  should  be  paid,  he  resigned  the 
house,  and  relinquished  a  great  part  of  the 
debt,  lest  the  church  should  be  distressed. 

"The  college  of  Rhode  Island  is  also 
greatly  beholden  to  him  for  his  vigorous 
exertions  at  home  and  abroad,  in  raising 


being  great  in  the  sight  of  the  Lord,  as  his  father  had 
promised  himself  This  mistake  was  over-ruled  in  mer- 
cy, anil  the  great  and  good  man  himself,  thus  concludes 
the  narrative  of  this  affair,  (Letter  54?th,  vol.  2d  of  his 
works:)  "  I  hope  wimt  has  happened  before  his  birth, 
and  since  at  his  death,  has  taught  me  such  lessons,  as, 
if  duly  improved,  may  render  his  mistaken  parent  more 
sober  minded,  more  experienced  in  Satan's  devices,  and 
consequently  more  useful,  in  his  future  labors,  to  the 
church  of  God."  How  proper,  that  ministers  and  Chris- 
tians should  learn  from  these  instances,  to  avoid  all  en- 
thusiastic impulses,  and  be  concerned  to  put  God's 
meaning  on  God's  word  !" — Rippon's  Register. 

1  find  that  some  of  Mr.  Edward's  friends  are  unwilling 
to  admit  that  he  intended  the  discnurse  above  mentioned 
for  his  funeral  sermon.  But  1  have  been  assured  by  one 
of  his  most  confidential  friends,  that  the  story  is  literally 
true';  and  that  lie  did  actually  request  one  of  the  senior 
ministers  in  the  I'hilailelphia  association,  to  preach  a 
sermon  at  his  interment.  Although  Mr.  Edwards  lived 
twenty-five  years  after  this  event,  yet  he  did  actually 
die,  at  tlie  time  in  a  figurative  sense  And  it  is  reported 
or  hnn,  that  he  said  to  a  friend,  some  time  after  this  un- 
plea.sant  afi'air  happened,  that  he  was  mistaken  in  his 
impulses:  for  he  tliought  it  was  the  >/ian,  and  nul  the 
minister,  that  should  die. 


296 


BIOGRAPHICAL     SKETCHES. 


money  for  that  institution,  and  for  his  par- 
ticular activity  in  procuring  its  charter. 
This  he  deemed  the  greatest  service  he 
ever  did  for  the  honor  ol"  the  Baptist  name. 
As  one  of  its  first  sons.  I  cheerfully  make 
this  public  testimony  of  his  laudable  and 
well  timed  zeal. 

"In  the  first  volume  of  his  Materials,  he 
proposed  a  plan  for  uniting  all  the  Baptists 
on  the  continent  in  one  bod}'  politic,  by 
having  the  association  of  Philadelphia 
(ihe  centre)  incorporated  by  charter,  and 
by  taking  one  delegate  out  of  each  associ- 
ation into  the  corporation  ;  but  finding  this 
impracticable  at  that  time,  he  visited  the 
churches  from  New  Hampshire  to  Georgia, 
gathering  materials  towards  the  history 
of  the  whole.  Permit  me  to  add,  that  this 
plan  of  union,  as  yet,  has  not  succeeded. 

"Mr.  Edwards  was  the  moving  cause  of 
having  the  minutes  of  the  Philadelphia  as- 
sociation printed,  which  he  could  not  bring 
to  bear  for  some  years ;  and  therefore,  at 
his  own  expense,  he  printed  tables,  exhib- 
iting the  original  and  annual  state  of  the 
associating  churches. 

"  There  was  nothing  uncommon  in  Mr. 
Edwards' person  ;  but  he  possessed  an  ori- 
ginal genius.  By  his  travels  in  England, 
Ireland,  and  America,  commixing  with  all 
sorts  of  people,  and  by  close  application  to 
reading,  he  had  obtained  a  remarkable 
ease  of  behavior  in  company,  and  was  fur- 
nished with  something  pleasant  or  inlbrm- 
ing  to  say  on  all  occasions.  His  Greek 
Testament  was  his  favorite  companion,  of 
which  he  was  a  complete  master;  his  He- 
brew Bible  next,  but  he  was  not  so  well 
versed  in  the  Hebrew  as  in  the  Greek  lan- 
guage ;  however,  he  knew  so  much  of  both 
as  authorized  him  to  say,  as  often  as  he 
did,  that  the  Greek  and  Hebrew  are  the 
two  eyes  of  a  minister,  and  the  translations 
are  but  commentaries ;  because  they  vary 
in  sense  as  commentators  do.  He  prefer- 
red the  ancient  British  version  to  any  he 
had  read  ;  observing  that  the  idioms  of  the 
Welsh  fitted  those  of  the  Hebrew  and 
Greek,  like  hand  and  glove. 

"  Our  aged  and  respectable  friend  is 
gone  the  way  of  all  the  earth ;  but  he  lived 
to  a  good  old  age  and  with  the  utmost  com- 
posure closed  his  eyes  on  all  the  things  of 
time.  Though  he  has  gone,  this  is  not 
gone  with  him ;  it  remains  with  us,  that 
the  Baptist  interest  was  ever  uppermost 
with  him,  and  that  he  labored  more  to  pro- 
mote it  than  to  promote  his  own ;  and  this 
he  did,  because  he  believed  it  to  be  the 
interest  of  Clirist  above  any  in  Christen 
dom.  His  becoming  a  Baptist  was  the 
effect  of  previous  examination  and  convic- 
tion, having  been  brought  up  in  the  Epis- 
copal church,  for  which  church  he  retained 
a  particular  regard  during  his  whole  life." 


BENJAMIN   FOSTER. 

Benjamin  Foster,  D.  D.,  late  pastor  of 
the  first  Baptist  church  in  the  city  of  New 
York,  descended  from  respectable  parents 
of  the  Congregational  church,  and  was 
born  at  Danvers,  in  the  county  of  Essex, 
Massachusetts,  June  12,  1750. 

Agreeably  to  the  custom  of  his  native 
state,  he  received  the  early  part  of  his  edu- 
cation at  the  town  school ;  and  as  he  evinc- 
ed, from  his  tender  years,  a  remarkably  de- 
vout and  pious  disposition,  his  parents  de- 
voted his  whole  time  to  academical  pursuits 
in  that  seminary,  in  order  to  fit  him  for  the 
university,  where  they  intended  to  fix  him, 
as  soon  as  his  age  would  admit  of  his  re- 
moval from  under  their  immediate  care. 
At  the  age  of  eighteen,  he  was  placed  at 
Yale  college,  in  Connecticut,  at  that  time 
under  the  direction  of  the  learned  and  pious 
President  Dagget,  where  he  soon  distin- 
guished himself,  no  less  by  his  religious 
and  exemplary  life,  than  by  his  assiduity 
and  success  in  classical  literature. 

About  this  time,  several  tracts  relative 
to  the  proper  subjects  of  baptism,  and  also 
to  the  scriptural  mode  of  administering 
that  divine  ordinance  having  made  their 
appearance,  the  matter  was  considerably 
agitated  in  college,  and  fixed  upon  as  a 
proper  subject  for  discussion.  Mr.  F.  was 
appointed  to  defend  infant  sprinkling.  To 
prepare  himself  for  the  dispute,  he  used 
tlie  utmost  exertion  :  he  endeavored  to  view 
the  question  in  every  light  in  which  he 
could  possibly  place  it :  he  carefully  search- 
ed the  holy  scriptures,  and  examined  the 
history  of  the  church  from  the  times  of  the 
apostles.  The  result  however,  was  very 
difl'erent  from  what  had  been  expected : 
for  when  the  day  appointed  lor  discussion 
had  arrived,  he  was  so  far  from  being  pre- 
pared to  defend  infant  sprinkling,  that,  to 
the  great  astonishment  of  the  officers  of  the 
college,  he  avowed  himself  a  decided  con- 
vert to  the  doctrine,  that  only  those  who 
profess  faith  in  Christ  are  the  subjects,  and 
that  immersion  only  is  the  mode  of  Chris- 
tian baptism ;  and  of  which  he  continiied. 
ever  after,  a  steady,  zealous  and  powerful 
advocate. 

His  mind  was  impressed  with  serious 
concern  at  an  early  period,  but  he  had 
nearly  arrived  at  manhood  before  he  ob- 
tained a  satisfactory  evidence  that  he  had 
passed  from  death  unto  life.  While  a 
youth  his  temptations  to  blaspheme,  were 
often  so  strong,  that,  as  he  related  to  some 
pious  I'riends,  he  has  laid  fast  hold  of  his 
lips,  to  prevent  himself  from  sinning  against 
his  Creator. 

He  graduated  about  the  year  1772,  soon 
after  which  he  was  baptized,  and  joined 


BIOGRAPHICAL     SKETCHES. 


297 


the  church  in  Boston,  of  which  Samuel 
Stillman,  D.  D.,  was  pastor,  under  whose 
fostering  care  he  applied  himself  to  the 
study  of  divinity,  and  took  upon  himself 
the  charge  of  the  Baptist  church  in  Leices- 
ter, Massachusetts,  over  which  he  was  the 
same  year  regularly  ordained  as  pastor. 
During  his  residence  in  that  place,  he  pub- 
lished a  tract  entitled  '•  The  Washing  of 
Regeneration,  or  the  Divine  Rite  of  Im- 
mersion," in  answer  to  a  treatise  on  the 
subject  of  baptism,  written  by  the  Rev. 
Mr.  Fish.  And  soon  after  he  published 
his  "Primitive  Baptism  defended,  in  a  let- 
ter to  the  Rev.  Mr.  John  Cleaveland  ;"  in 
both  of  which  he  discovered  considerable 
erudition,  great  depth  of  argument,  and 
much  Christian  charity.  After  having 
continued  at  Leicester  for  several  years, 
his  connection  with  that  church  was  dis- 
solved, and  he  preached  a  short  time  in  his 
native  town  of  Danvers ;  but  as  neither 
Danvers  nor  Leicester  afforded  him  the 
use  of  such  books  as  were  necessary  for  a 
person  of  his  studious  turn,  he  accepted  of 
an  mvitation  to  take  upon  him  the  pastoral 
care  of  a  church  in  Newport,  Rhode  Island, 
where  he  soon  had  the  satisfaction  to  find, 
that  his  sphere  of  usefulness  was  consider- 
ably enlarged,  and  his  means  of  study 
greatly  improved.  On  an  invitation  from 
the  first  Baptist  church  in  New  York,  he 
paid  them  a  visit  in  1783,  and  after  having 
preached  there  for  a  short  time,  received 
an  unanimous  call  to  seltie  amongst  them 
as  their  paslor.  Upon  his  return  to  New- 
port, he  consulted  with  his  church,  who. 
though  highly  pleased  with  the  eminent 
services  of  their  learned  and  faithful  teach- 
er, were  unwilling  to  throw  any  obstacle 
in  the  way,  which  might  impede  his  remo- 
val to  a  place,  where  his  ministerial  labors 
might  be  still  more  extensively  useful.  He 
therefore  accepted  the  call  to  New  York; 
and  having  taken  upon  him  the  pastoral 
charge  of  that  church  in  the  autumn  of  the 
same  year,  continued  in  that  station  till  the 
time  of  his  death. 

In  September  1795.  the  degree  of  D.  D. 
was  conferred  upon  him  by  the  college  of 
Rhode  Island,  in  consequence  of  a  learned 
publication  of  his,  entitled,  "  A  Disserta- 
tion on  the  seventy  weeks  of  Daniel,  the 
particular  and  exact  fulfilment  of  which 
prophecy  is  considered  and  proved." 

From  the  time  Dr.  Foster  set  out  as  a 
gospel  minister,  he  was  uniformly  assidu- 
ous in  the  discharge  of  all  the  duties  of  his 
office ;  nor  did  his  zeal  in  the  service  of  his 
master  abate,  as  he  advanced  in  life  ;  for 
during  his  last  twelve  or  fourteen  years,  it 
was  his  constant  practice  to  preach  from 
four  to  six  sermons  every  week.  But  the 
yellow  fever,  which  committed  so  great 
havoc  in  New  York,  during  the  autumn  of 

Vol.  1.— Ll. 


1798,  put  a  period  to  the  usefulness  of  this 
worthy  man.  This  dreadful  malady  had 
begun  to  prevail,  and  several  of  his  ij-iends 
had  sunk  under  its  malignity.  In  their 
last  illness,  Dr.  Foster  was  frequent  in  his 
visits,  when  he  prayed  with  them  and  ad- 
ministered the  soothing  consolations  of  re- 
ligion. As  he  was  one  of  those  whom  no 
appearance  of  danger  could  intimidate 
from  persevering  in  what  he  considered  to 
be  the  path  of  duty,  he  was  not  unwilling 
to  visit  those  scenes  of  affliction,  from 
which,  at  that  time,  many  of  the  best  of 
men  shrunk  back  with  terror.  He  was 
however,  seized  with  the  disorder,  and 
after  an  illness  of  a  very  Cew  days,  expir- 
ed, August  26,  179S,  to  the  great  and  almost 
irreparable  loss  of  his  church,  aged  forty- 
nine  years. 

Dr.  Foster,  as  a  scholar,  particularly  in 
the  Greek,  Hebrew  and  Clialdean  langua- 
ges, has  left  few  superiors.  As  a  divine, 
he  was  strictly  Calvinistic,  and  full  of  the 
doctrine  of  salvation  by  free  grace.  As  a 
preacher,  he  was  indefatigable.  In  private 
life,  he  was  innocent  as  a  child,  and  harm- 
less as  a  dove,  fulfilling  all  the  duties  of 
life  with  the  greatest  punctuality.  The 
following  inscription  on  a  handsome  mar- 
ble over  his  grave,  in  the  Baptist  burying 
ground  in  New  York,  written  by  an  emi- 
nent Presbyterian  clergyman  of  that  city, 
is  an  enconium  justly  due  to  his  memory: 
"As  a  scholar  and  divine,  he  excelled  ;  as 
a  preacher  he  was  eminent :  as  a  Christian 
he  shone  conspicuously;  in  his  piety  he 
was  fervent;  the  church  was  comforted  by 
his  life,  and  it  now  laments  his  death." 

Dr.  Foster  was  twice  married,  and  in 
both  instances  was  blest  with  a  pious  and 
excellent  companion.  His  first  wife,  who 
was  Elizabeth  Green,  daughter  of  the  Rev. 
Thomas  Green,  of  Leicester,  died  August 
19,  1793 ;  and  his  second  was  Martha, 
daughter  of  Mr.  James  Bingham  of  New 
York,  whom  he  survived  but  a  very  short 
time.     She  died  July  27,  1798. 


JOSEPH  COOK. 

JcsEPH  Cook. — Mr.  Cook  was  born  of 
pious  parents  in  the  city  of  Bath,  Somer- 
setshire, England,  and  called  bv  divine 
grace  in  the  early  part  of  his  life,  under 
the  ministry  of  the  late  celebrated  and 
much  esteemed  Rev.  George  Whitefield, 
at  the  chapel  of  the  late  Countess  Dawa- 
ger  of  Huntingdon,  at  Bath.  Mr.  White- 
field  was  exceedingly  kind  to  him,  and  of- 
ten took  him  out  with  him  in  his  carriage, 
to  converse  with  him  about  divine  things. 
As  he  very  soon  gave  clear  evidence,  not 
only  ol'  a  sound  conversion,  but  also  that 


298 


BIOGRAPHICAL     SKETCHES. 


he  had  ministerial  gifts,  Lady  Huntingdon, 
who  had  a  great  regard  for  him,  which 
continued  to  her  dying  day,  sent  him  in  the 
nineteenth  year  of  his  age,  to  her  college 
at  Treveca,  in  Brecknockshire,  South 
Wales.  Here  he  applied  himself  closely 
to  his  studies,  and  made  considerable  im- 
provement. He  was  much  esteemed  by 
his  tutors  and  fellow-students,  being  of  a 
good  obliging  temper;  but  what  most  en- 
deared him  was  his  lively,  spiritual  turn  of 
mind,  and  his  readiness  to  help  and  com- 
fort any  who  were  in  trouble.  His  very 
first  excursions  in  the  villages,  to  exercise 
his  gifts,  the  Lord  owned,  so  that  he  preach- 
ed with  acceptance  and  success. 

In  September,  1771,  Lady  Huntingdon 
received  a  sensible  anonymous  letter,  re- 
questing her  to  send  a  minister  to  Margate, 
in  the  isle  of  Thanet,  describing  it  as  a  li- 
centious place,  particularly  at  the  watering 
season.  She  made  known  the  contents  of 
it  to  one  of  her  senior  students,  Mr.  Wil- 
liam Aldridge  and  gave  him  the  liberty  of 
choosing  any  student  he  pleased  in  the  col- 
lege to  accompany  and  assist  him  in  this 
important  work.  He  fixed  upon  Mr.  Cook, 
who  cordially  approved  of  the  design. 
Preparations,  therefbre,  were  made  for  the 
journey,  and  after  taking  an  affectionate 
leave  of  all  the  college,  attended  with  ma- 
ny hearty  prayers  for  their  safety  and  pros- 
perity, they  proceeded  to  the  place  of  ac- 
tion. Being  utterly  unknown  to  any  per- 
son at  Margate,  they  began  to  preach  out 
of  doors.  Many  attended,  and  not  in  vain. 
Several  were  savingly  wrought  upon,  and 
turned  from  the  error  of  their  ways,  while 
old  professors  were  stirred  up,  who  seemed 
to  have  settled  upon  their  lees ;  and  now 
these  itinerants  preached  not  only  at  Mar- 
gate, but  at  many  other  places  in  the  isle 
of  Thanet. 

About  this  time,  many  persons  in  Dover, 
not  satisfied  with  Mr.  Wesley's  ministers 
and  doctrine,  having  left  his  meeting,  and 
assembled  in  a  private  room  for  exhortation 
and  prayer,  sent  a  very  pressing  invitation 
to  Messrs.  Aldridge  and  Cook,  which  they 
accepted.  The  former  preached  at  Dover 
for  the  first  time,  in  the  market-place,  on  a 
Sabbath-day,  but  met  with  oreat  opposi- 
tion. A  Presbyterian  meeting-house,  which 
had  been  shut  up  for  a  considerable  time, 
was  therefore  procured  by  the  persons  who 
had  given  them  the  invitation,  in  which 
Mr.  Aldridge  and  his  colleague  ever  after- 
wards preached,  while  they  continued  at 
Dover.  It  was  now  agreed  on  by  all  par- 
ties, that  Messrs.  Aldridge  and  Cook  should 
supply  Margate  and  Dover  constantly,  and 
change  every  week  :  accordingly  Mr.  Cook 
came  to  Dover,  and  preached  on  the  next 
Tuesday  evening.  His  first  text  was  Heb. 
ii.  3,  "  How  shall  we  escape,  if  we  neglect 


so  great  salvation."  Many  attended,  and 
were  much  struck  at  the  sight  of  such  a 
youth,  who  delivered  his  discourse  extem- 
pore, which  was  a  new  thing  to  most  of 
them.  This  sermon,  was,  he  believes,  pe- 
culiarly blessed  to  Mr.  Atwood,  now  one 
of  the  Baptist  ministers,  at  Falkstone,  in 
Kent,  so  that  he  was  obliged  to  say,  "  Here 
is  a  man  that  has  told  me  all  tilings  that 
ever  I  did  :  surely  he  is  a  servant  of  Christ." 
Mr.  Cook  continued  to  supply  Dover  in  his 
turn,  for  some  time,  and  was  remarkably 
useful  in  winning  souls  to  Christ.  Mr. 
Cook  and  Mr.  Aldridge  preached  occasion- 
ally at  Deal ;  and  at  Falkstone  their  word 
was  signally  blessed  to  many,  several  of 
whom  afterwards  joined  the  Baptist  inter- 
est, and  one  of  them  became  a  deacon  in 
Mr.  Atwood's  church. 

Two  years  after,  the  students  were  call- 
ed in  from  all  parts  of  the  country  to  the 
college  in  Wales,  to  form  a  mission  for 
North  America,  as  very  pleasing  and  en- 
couraging letters  had  been  received  by 
Lady  Huntingdon,  desiring  her  to  send 
faithful  and  zealous  ministers  thither.  She 
therefore  willingly  entered  into  the  plan, 
laying  the  whole  of  it  before  the  students, 
with  her  earnest  request  that  they  would 
take  the  same  into  mature  consideration, 
and  especially  make  it  a  matter  of  prayer ; 
and  tliat  then,  those  who  saw  their  way 
clear  to  go,  would  declare  it.  At  length, 
Mr.  Cook,  with  others,  freely  offered  them- 
selves for  this  service,  came  up  to  London, 
and  related  their  views  of  this  work  before 
many  tlioustinds  in  the  tabernacle,  Moor- 
fields,  and  elsewhere  ;  an  account  of  which 
was  printed.  After  taking  a  very  affecting 
farewell,  they  embarked  for  America,  with 
tlie  Rev.  Mr.  Percy,  who  afterwards  re- 
turned, and  had  a  meeting-house,  at  Wool- 
wich in  Kent. 

However,  the  ship  was  detained  m  the 
Downs  by  a  contrary  wind.  Mr.  Cook, 
being  so  near,  wished  to  see  his  friends 
at  Dover  once  more.  He  went  therefore 
unexpectedly,  and  preached  a  lecture, 
which  was  remarkably  owned.  Several 
of  his  fellow-students  also  went  the  next 
Sabbath  to  Dover  (o  preach.  A  fair  and 
brisk  gale  sprung  up  in  the  night ;  the  ship 
sailed,  and  they  were  all  left  behind.  Two 
of  them  remained  in  England,  Mr.  Henry 
Mead,  a  minister  now  belonging  to  the  es- 
tablishment, in  London,  and  Mr.  William 
White,  since  deceased.  Mr.  Cook  with 
the  rest,  were  yet  determined  on  the  voy- 
age, and  prosecuted  the  plan.  On  their 
arrival  in  America,  as  they  had  all  preach- 
ed in  England,  and  considered  themselves 
authorized  to  do  so  upon  their  general  plan, 
they  travelled  about  the  country,  and 
preached  with  much  acceptance  among  se- 
rious  Christians   of   every   denomination, 


BIOGRAPHICAL     SKETCHES. 


299 


but  particularly  among  the  Baptists,  whom 
he  found  in  a  lively  state  of  religion  at 
that  time.  Though  these  students,  were 
commonly  considered  as  belonging  to  the 
Episcopal  church,  then  the  established  re- 
ligion of  the  southern  colonies,  and  seemed 
fond  to  keep  up  this  idea  among  the  popu- 
lace, yet  they  generally  appeared  pleased 
with  the  company  and  conversation  of  the 
Baptists ;  and  the  most  of  them  gave  it  to 
be  understood,  that  they  had  received  con- 
victions respecting  the  justice  and  propri- 
ety of  the  Baptists'  distinguishing  senti- 
ments, which,  by  one  or  two  of  the  stu- 
dents, was  represented  to  have  arisen  from 
the  introduction  of  a  young  man  of  Baptist 
principles  into  the  Countess'  seminary  at 
Wales,  whose  arguments  had  made  so 
great  an  impression  on  the  minds  of  the 
students,  that  her  ladyship  thought  proper 
to  discard  him.  Mr.  Cook,  however,  kept 
himself  considerably  reserved,  and  more  at 
a  distance  from  the  Baptist  churches  than 
The  rest.  Messrs.  Hill  and  Cosson,  after 
fully  professing  Baptist  sentiments,  in  their 
conversation  among  the  Baptists,  joined 
the  Presbyterians.  Mr.  Roberts,  who  had 
professed  the  same  in  a  letter  to  one  of  the 
Baptist  ministers,  united  himself  with  a 
respectable  congregation  of  Independents 
in  Georgia;  and,  on  some  misunderstand- 
ing arising,  let\  oft"  preaching,  took  a  com- 
mission in  the  army,  rose  to  the  rank  of 
lieutenant-colonel,  and  died.  Mr.  Lewis 
Ricliards  for  a  while  suppressed  his  con- 
victions, and  engaged  in  a  parish,  as  a  can- 
didate tor  the  rectorship,  but  some  time 
after  united  himself  to  the  Baptist  church 
at  the  High  Hills  of  Santee,  was  baptized 
by  the  Rev.  Mr.  Furman,  and  is  now  a 
pastor  of  the  Baptist  church  in  Baltimore, 
Maryland. 

Mr.  Cook  had  obtained  the  office  of  a 
parish,  but  on  his  marriage  with  a  young 
lady,  Miss  Elizabeth  Bulline,  of  Baptist 
parents,  then  dead,  at  the  village  of  Dor- 
chester, about  eighteen  miles  from  Charles- 
ton, he  determined  to  settle  there,  and 
preach  to  a  mixed  people ;  in  respect  of 
religious  profession,  a  great  part  of  them 
were,  and  are  Episcopalians;  a  number, 
the  posterity  of  a  Baptist  church,  which 
has  become  extinct,  that  once  flourished 
under  the  ministry  of  the  Rev.  Isaac  Chan- 
ler,  a  pious  and  eminent  divine;  and  the 
remains  of  an  Independent  congregation, 
removed  to  Georgia,  the  same  mentioned 
above,  to  which  Mr.  Roberts  had  united. 
With  the  latter,  Mr.  Cook  formed  his  clos- 
est connection,  preaching  ordinarily  in  the 
place  of  worship  belonging  to  them.  The 
dispute  between  Great  Britain  and  the 
Colonies  was  now  become  very  serious 
the  sword  was  drawn ;  blood  had  begun 
to  deluge  the  field  of  battle,  and  a  general 


concern  for  religious  as  well  as  civil  liberty, 
possessed  the  breasts  of  the  Americans. 
A  temporary  form  of  government,  agreed 
on  by  South  Carolina,  while  a  reconcilia- 
tion to  Great  Britain  on  equitable  princi- 
ples was  hoped  for,  had  continued  the  par- 
tial establishment,  and  legal  support  of  the 
church  of  England.  This  convinced  the 
Dissenters  of  the  necessity  of  uniting  and 
making  vigorous  exertions  for  obtaining 
the  equal  enjoyment  of  all  the  privileges 
proper  to  a  free  people.  For  they  now 
saw,  that  the  Episcopalians,  who  generally 
possessed  the  most  conspicuous  stations, 
with  tlieir  usual  appendages  of  wealth  and 
influence,  Avhile  they  declaimed  against  the 
unconstitutional  claims  of  Great  Britain, 
and  were  very  fond  of  receiving  the  assist- 
ance of  their  dissenting  brethren  in  the 
national  struggle,  were  determined  to  se- 
cure to  themselves  every  exclusive  and 
partial  advantage  in  their  power. 

An  invitation  was  now  given  to  ministers 
and  churches  of  various  denominations, 
but  principally  to  the  Baptists,  among 
whom  the  business  originated,  to  meet  at 
the  High  Hills  of  Santee,  at  the  seat  of 
the  Baptist  church  there,  which  is  nearly 
the  centre  of  the  state,  to  consult  their  gen- 
eral interests.  To  this  meeting,  which 
was  held  early  in  1776,  came  Mr.  Cook, 
with  two  other  of  the  young  gentlemen 
mentioned  above,  and  continued  there  to 
the  next  Sabbath,  after  the  business  was 
concluded,  which  being  the  season  for  the 
administration  of  the  Lord's  supper  in  that 
church,  divine  worship  was  publicly  attend- 
ed on  the  two  preceding  days.  On  Satur- 
day, Mr.  Cook  had  an  invitation  to  preach ; 
and  a  little  before  service  began,  he  took 
aside  Mr.  Hart,  the  minister  of  the  Baptist 
church  at  Charleston,  who  had  staid  to  as- 
sist at  the  solemnity,  and  Mr.  Furman,  the 
pastor  of  the  church  at  Santee,  who  was 
then  very  young  in  the  ministry,  and  has 
since  succeeded  Mr.  Hart  in  Charleston, 
requesting  their  advice  on  a  matter  under 
which  his  mind  labored.  They  were  in- 
formed by  him,  that  he  had,  for  a  consider- 
able time,  felt  strong  convictions  respecting 
the  propriety  of  believers'  baptism,  and  its 
necessity  in  order  to  a  universal  obedience 
of  Christ,  in  a  becoming  manner.  That 
he  had  endeavored  to  silence  his  conscience, 
and  avoid  the  means  of  conviction,  during 
a  great  part  of  the  time ;  but  that  of  late 
he  had  felt  such  guilt  and  shame  in  reflect- 
ing on  his  past  conduct,  as  compelled  him 
to  a  serious  consideration  of  the  subject, 
with  a  full  determination  of  heart  to  do 
whatever  appeared  to  be  the  will  of  God  ; 
and  that  the  result  of  this  investigation 
was  tiie  inost  satisfactory  evidence  in  favor 
of  what  he  had  so  long  thought  to  be  his 
duty.     This,  with  the  forcible  application 


300 


BIOGRAPHICAL     SKETCHES 


to  his  mind,  of  Annanias'  address  to  Paul. 
"And  now,  why  tarriesi  thou?  Arise,  and 
be  baptized,  and  wash  away  thy  sins,  call- 
ing upon  the  name  of  tiie  Lord,"  made 
him  anxious  to  comply  with  his  duty  with- 
out delay,  especially  as  a  favorable  oppor- 
tunity then  offered.  "I  have  only  to  add, 
gentlemen,"  concluded  he,  '•  that  I  should 
be  glad  of  your  advice,  whether  to  embrace 
the  ordinance  immediately,  or  defer  il  to 
be  administered  among  the  people  where 
I  live;  and  if  I  submit  to  it  immediately, 
seeing  my  sentiments  and  intention  have 
been  hitherto  unknown  to  the  public,  wheth- 
er it  would  be  proper  to  make  Annanias' 
address  to  St.  Paul,  just  now  mentioned, 
and  from  which  I  have  felt  so  much  con- 
viction, the  subject  of  the  discourse  I  am 
about  to  deliver,  and  just  in  the  light  I 
now  behold  it,  .as  it  applies  to  myself? 
This,  I  confess,  is  the  dictate  of  my  own 
mind,  and  I  would  not  wish  to  act  unadvis- 
edly." 

The  ministers  were  both  of  opinion,  that 
it  would  be  best  not  to  delay  the  adminis- 
tration, and  that  it  was  proper  he  should 
follow  the  dictate  of  his  own  mind  respect- 
ing the  subject  and  method  of  preaching 
proposed.  He  preached  accordingly,  to 
the  surprise  and  conviction  of  many,  and 
was  the  next  day  baptized  by  the  pastor  of 
that  church,  the  Rev.  Mr.  Furman,  after 
satisfying  the  church  respecting  his  ac- 
quaintance with  experimental  religion  ;  and 
on  iarther  consideration,  having  enjoyed 
his  visits  before,  and  being  fully  satisfied 
with  his  ministerial  qualifications,  they  be- 
gan to  contemplate  his  ordination.  He 
was  accordingly  ordained  a  few  days  after 
by  Mr.  Hart  and  Mr.  t'urman.  A  vacancy 
having  taken  place  in  the  church  of  Euhaw, 
by  the  death  of  an  excellent  divine,  the 
Rev.  Francis  Pelot,  Mr.  Cook  soon  recciv' 
ed  a  call  to  take  the  pastoral  care  of  it, 
which  he  accepted,  and  preached  there 
without  interruption  for  some  time  ;  but  the 
invasion  of  the  state  taking  place,  and  his 
exposed  situation,  near  the  sea-coast,  hav- 
ing already  subjected  him  to  losses  and 
distress,  he  removed  to  an  interior  part  of 
the  country,  where  he  continued  to  the  con- 
clusion of  the  war,  but  suffered  anew  in 
the  ravages  of  the  state  by  the  troops  un- 
der Lord  Cornwallis  and  other  command- 
ers ;  so  that  when  he  returned  to  the  Eu- 
haw, on  the  commencement  of  the  peace, 
he  was  reduced  to  a  state  of  poverty. 
Previous  to  his  leaving  Euhaw,  he  had 
lost  his  first  wife,  and  married  a  second ; 
some  circumstances  attending  this  mar- 
riage, gave  displeasure  to  a  number  of  his 
friends,  and  himself  acknowledgeil  he  was 
chargeable  with  imprudence  in  the  trans- 
action, for  which  he  was  sorry. 

Hitherto  nothing  very  considerable  had 


appeared  in  Mr.  Cook's  ministry  in  Ameri- 
ca, towards  promoting  the  kingdom  of 
Christ;  but  on  his  return  to  his  church, 
having  passed  through  some  humbling 
scenes,  and  entered  more  I'ully  into  the 
gospel  spirit,  he  labored  with  much  suc- 
cess. The  church  had  been  greatly  reduc- 
ed before  he  took  charge  oi"  it,  and  at  his 
return  was  almost  become  extinct ;  yet  it 
pleased  God.  by  his  ministry  to  add  a  pleas- 
ing number  to  it  in  a  few  years.  The  ac- 
count of  additions,  by  baptism,  presented 
to  the  association,  for  the  live  last  years  of 
his  life,  was  seventy-eight;  many  of  these 
are  persons  of  real  worth  and  respectabil- 

In  the  September  ot  1790,  he  wrote  a 
letter  to  Mr.  Rippon,  of  London,  in  which 
he  gave  a  pleasing  account  of  the  believ- 
ing Negro  church  at  Savannah,  and  then 
added,  '-My  sphere  of  action  is  great; 
having  two  congregations  to  regard,  at  a 
considerable  distance  from  each  other,  ex- 
clusive ot"  this  where  1  reside ;  as,  also, 
friendly  visits  to  pay  to  sister  churches,  and 
societies  of  other  denominations,  who  are 
destitute  of  ministers,  frequently  riding  un- 
der a  scorching  sun,  with  a  fever,  twenty 
miles  in  a  morning,  and  then  preach  ai'ier- 
vvards.  Our  brethren  in  England,  have 
scarcely  any  idea  of  what  hardships  we 
struggle  with,  who  travel  to  propagate  the 
gospel.  I  have  been  in  a  very  poor  state 
of  health  for  two  months,  but  it  has  not 
prevented  an  attention  to  the  duties  of  my 
station.  O,  what  a  blessing  is  health !  We 
cannot  be  too  thankful  for  it." 

This  good  man  had  now  almost  finished 
his  course.  The  circumstances  of  his  dis- 
solution may  be  collected  from  a  letter, 
written  by  one  of  his  dear  friends  of  which 
the  following  is  an  extract: 

"To  THE  Rev.  Mr.  Rippon,  London. 

"Eutiaw,  South  Carolina,  Octobcr4,  1790. 
"Rev.  Sir:  I  could  have  wished  a  more 
agreeable  event  than  the  present  had  been 
the  occasion  of  my  address  to  you  ;  but 
when  I  consider  1  am  fulfilling  the  promise 
made  to  the  Rev.  Mr.  Cook,  ol'  this  place, 
now  with  God,  it  seems  to  afford  a  kind 
ol'  melancholy  pleasure.  About  ten  weeks 
before  his  decease,  he  returned  in  the  mid- 
dle of  a  sultry  day,  from  preaching  to  a 
congregation,  about  twenty  miles  from 
hence,  complaining  of  feverish  symptoms, 
with  a  dry  cough,  a  tightness  ol'the  breast, 
and  great  lassitude ;  notwithstanding  which, 
he  relaxed  not  his  labors.  In  this  state  he 
continued,  until  two  weeks  before  his  exit, 
when  he  delivered  his  last  sermon  i'rom 
Eph.  i.  6.  '  To  the  praise  ol"  the  glory  of 
his  grace,  wherein  he  hath  made  us  ac- 
cepted in  the  beloved.'  He  was  then  so 
weak,  that  I  feared  he  would  not  be  able 


BIOGRAPHICAL     SKETCHES. 


301 


to  y)roceed,  but  he  was  nrreaily  supported 
and  much  engaged.  He  reminded  the 
congregation  of  the  truths  he  had  taught, 
as.^ured  them  he  felt  acquitted  of  the  blood 
of  all  men,  having  fully  declared  the  coun- 
sel of  God  in  his  ministry.  He  patheti- 
cally addressed  himself  to  his  hearers  of 
every  age,  rank  and  station,  confident,  as 
he  told  them,  that  this  was  to  be  the  last 
sermon  they  were  ever  to  hear  from  him  ; 
and  then  concluded  wilh  a  solemn  farewell. 
The  succeeding  Sabbath  he  was  to  have 
preached  on  St.  Helena  island. 

"  On  Thursday  following,  the  symptoms 
began  to  be  so  alarming,  that  I  feared  he 
would  not  continue  long.  He  desired  me 
to  read  to  him  the  o24th  hymn  in  your  Se- 
lection, entitled,  The  Christian  remember- 
ing all  the  way  the  Lord  has  led  him. 
Some  time  after,  he  assured  me,  he  died  in 
the  firm  belief  of  the  doctrines  he  had 
preached,  and  requested  I  would  write  to 
his  friends  in  England.  He  sent  for  Mr. 
Bealer  an  amiable  man,  and  deacon  of  his 
church,  since  dead,  and  consulted  with  him 
about  the  interests  of  his  church,  particu- 
larly about  obtaining  a  successor  to  the 
pastoral  office ;  and  as  the  following  Sab- 
oath  was  sacramental  season,  when  he 
was  assured  the  ordinance  would  be  ad- 
ministered by  his  brethren  in  the  ministry, 
who  were  to  be  present  on  the  occasion,  he 
said,  '  Next  Sabbath,  when  you  are  feast- 
ing below,  I  shall  be  at  the  banquet  above.' 
He  fixed  upon  the  place  of  his  interment, 
and  requested  that  the  Rev.  Mr.  (now  Dr.) 
Furman  should  preach  his  funeral  sermon 
from  2d  Tim.  i.  12.  '  For  I  know  whom  I 
have  believed,  and  I  am  persuaded  that  he 
is  able  to  keep  that  which  I  have  commit- 
ted unto  him  against  that  day.'  From  this 
time  he  inclined  to  be  silent,  and  seemed 
engaged  in  secret  prayer.  On  Friday,  he 
was  rather  easier;  and  on  Saturday  morn- 
ing, he  joined  in  prayer  with  the  Rev.  Mr. 
(now  Dr.)  Holcombe,  of  Philadelphia,  who 
came  to  assist  at  an  ordination.  About 
roon  he  grew  worse.  Dr.  Mosse,  one  of 
the  members  of  his  church,  who  attended 
him  in  the  last  stages  of  his  illness,  writes 
thus,  in  a  letter  to  a  friend,  concerning  the 
last  day  of  Mr.  Cook's  life;  'Mr.  Cook  ap- 
peared to  me  to  have  a  heart  fully  resign- 
ed to  the  will  of  God  :  some  time  betbre 
his  death,  he  told  me,  that  his  whole  hope 
of  eternal  redemption  was  built  on  the  sure 
foundation-stone,  Jesus  Christ;  but  I  do 
not  feel,  said  he,  that  great  comfort  and 
joy  I  have  often  experienced,  and  which  I 
felt  twelve  or  fourteen  days  ago,  as  noted 
in  my  diary.' " 

Visible  tokens  of  dissolution  inducing  a 
friend  to  ask  if  lie  should  pray  with  him  ; 
he  gave  assent,  and,  at  the  conclusion  au- 
dibly said  Amea ;  after  which,  he  spoke  no 


more  intelligibly,  but  continued  struggling 
with  the  last  enemy  till  half  past  three, 
Lord's  day  morning,  Sept.  26,  1790,  when 
he  was  released  from  all  his  labors,  leav- 
ing a  disconsolate  widow  under  great  af- 
fliction ;  an  only  child,  a  son  by  his  first 
wife,  about  fifteen  years  of  age,  in  whom 
all  his  earthly  hopes  seem  to  centre,  as  he 
possessed  a  love  of  religion,  with  a  thirst 
for  learning,*  and  a  church,  almost  every 
member  of  which  looked  to  him  as  a  com- 
mon father  in  Christ.  His  remains  were 
interred  the  same  evening,  immediately 
after  the  administration  of  the  sacrament, 
when  a  very  tender  and  animated  exhorta- 
tion, to  an  audience  dissolved  in  tears,  was 
delivered  at  the  grave,  b)'  Dr.  Holcombe, 
who  succeeded  him  in  the  charge  ol"  the' 
church.  The  funeral  sermon,  by  Dr.  Fur- 
man,  was  not  delivered  for  a  considerable 
time  after,  owing  partly  to  the  distance  of 
eighty  miles,  and  partly  to  several  una- 
voidable hindrances.  Mrs.  Cook  survived 
her  husband  but  a  few  weeks,  being  taken 
otf  by  a  short  and  severe  illness.  Mr. 
Cook  was  of  middle  stature,  and  slender 
make,  but  had  acquired  a  degree  of  corpu- 
lency a  few  years  before  his  death.  His 
mental  powers  were  good,  and  had  receiv- 
ed improvement  by  an  acquaintance  with 
the  liberal  arts  and  sciences,  though  his 
education  had  not  been  completed.  His 
conversation  was  free  and  engaging.  As 
a  preacher,  he  was  zealous,  orthodox,  and 
experimental.  He  spoke  wilh  aniinalion 
and  much  fervor  :  though  his  talent  lay  so 
much  in  the  persuasive,  that  at  the  end  of 
his  sermon  he  frequently  left  the  audience 
in  tears.  He  was  taken  from  his  labors  at 
a  time  when  his  character  had  arisen  to 
considerable  eminence,  and  a  spacious  field 
of  usefulness  was  opening  all  around  him, 
and  at  a  time  when  he  was  greatly  endear- 
ed to  his  people.  He  was  a  little  in  ad- 
vance of  forty  years  at  the  time  of  his 
death. 


DANIEL  FRISTOE. 

Daniel  Fristoe  was  born  at  Chappa- 
womsick,  Stafibrd  county,  Virginia,  De- 
cember 7,  1739.  He  was  bred  an  Episco- 
palian, but  embraced  the  Baptist  sentiments 
soon  after  they  began  to  prevail  in  Virgin- 
ia and  was  baptized  by  his  spiritual  father, 
David  Thomas.  W^hen  young,  lie  receiv- 
ed a  liberal  English  education,  and  though 
I'ond  of  fashionable  amusements,  was  not 
addicted  to  the  grosser  vices  of  the  times. 


■  This  son,  Joseiili  U,  Cook,  was  afterwards  educated 
at  Providence  college.  R.  I.,  and  is  now  a  respectable 
minister  in  South  Carolina. 


J02 


BIOGRAPHICAL    SKETCHES. 


His  conversion  was  brought  about  on 
this  wise.  When  about  twenty-three  years 
of  age,  his  curiosity  led  him  to  go  to  a  con- 
siderable distance  to  hear  a  Baptist  pre.'ich- 
er,  wiiose  name  is  not  known.  While  at 
the  meeting,  his  horse  strayed  away,  which 
obliged  him  to  tarry  all  night  at  the  place. 
In  the  course  of  the  evening,  many  came 
in,  who  had  lately  been  converted,  and 
who,  by  entering  freely  into  religious  con- 
versation, brought  strange  things  to  his 
ears,  and  awakened  his  attention  to  eter- 
nal things.  He  returned  home  with  much 
seriousness  and  solicitude,  and  alter  labor- 
ing awhile  under  great  distress  of  mind, 
Avas  brought  into  the  hberty  of  the  gospel. 
He  now  began  exhorting,  but  was  soon 
'called  by  his  brethren  to  the  ministry.  His 
course  was  short  but  rapid,  and  the  suc- 
cess which  attended  his  labors,  appears  to 
have  been  unusually  gieat.  About  the 
year  1774,  he  was  sent  as  a  messenger 
from  the  Ketockton  to  the  Philadelphia  as- 
sociation. Here  he  caught  the  small-pox, 
and  after  a  short  tour  of  preaching  in  New 
Jersey,  returned  to  Philadelphia,  and  began 
his  journey  hotneward,  but  was  laid  by  at 
Marcus  Hook,  a  small  town,  a  few  miles 
below  the  city,  where  he  died  in  the  thirty- 
fifth  year  of  his  age.  His  remains  were 
carried  back  to  Philadelphia,  and  buried  in 
the  Baptist  ground. 

The  following  extract  from  Mr.  Fristoe's 
iournal,  which  has  been  preserved  by  Mr. 
Edwards,  contains  the  most  interesting  ac- 
count of  his  ministry,  which  I  have  been 
able  to  obtain  ;  for  his  biography  has  been 
almost  neglected. 

"  Saturday,  June  15,  1771.  This  day  I 
began  to  act  as  an  ordained  minister,  and 
never  before  saw  such  manifest  appearan- 
ces of  God's  working  and  the  devil's  rag- 
ing at,  one  time  and  in  one  place.  My  first 
business  was  to  examine  candidates  for 
baptism,  who  related  what  God  did  for  their 
souls  in  such  a  manner  as  to  affect  many 
present ;  then  the  opposers  grew  very 
troublesome,  particularly  one  James  Nay- 
ler,  who,  after  raging  and  railing  for  a 
while,  fell  down  and  began  to  tumble  and 
beat  the  ground  with  both  ends,  like  a  fish 
when  it  drojis  off'  the  hook  on  dry  land, 
cursing  and  blaspheming  God  all  the  while; 
at  last  a  gentleman  offered  ten  shillings  to 
any  that  would  bind  him  and  take  him  out 
of  the  place  ;  which  was  soon  earned  by 
some  stout  fellows  who  stood  by.  Sixteen 
persons  were  adjudged  fit  subjects  for  bap- 
tism. The  next  day  being  Sunday,  about 
two  thousand  people  came  together;  many 
more  offered  for  baptism,  thirteen  of  whom 
were  judged  worthy.  As  we  stood  by  the 
water,  the  people  were  weeping  and  cry- 
ing in  a  most  extraordinary  manner  ;  and 
others  cursing  and  swearing,  and  acting 


like  men  possessed.  In  the  midst  of  this, 
a  tree  tumbled  down,  being  overloaded 
with  people,  who  Zaccheus-like,  had  climb- 
ed up  lo  sec  baptism  administered ;  the 
coming  down  of  that  tree  occasioned  the 
adjacent  trees  to  fall  also,  being  loaded  in 
the  same  manner ;  but  none  was  hurt. 
When  the  ordinance  was  administered, 
and  I  had  laid  hands  on  the  parties  baptiz- 
ed, we  sang  those  charming  words  of  Dr. 
Watts,  '  Come  we  who  love  the  Lord,'  &c. 
The  multitude  sang  and  wept  and  smiled 
in  tear.s,  holding  up  their  hands  and  coun- 
tenances towards  heaven,  in  such  a  man- 
ner as  I  had  not  seen  before.  In  going 
home,  I  turned  to  look  at  the  people,  who 
remained  by  the  water  side,  and  saw  some 
screaming  on  the  ground,  some  wringing 
their  hands,  some  in  ecstacies  of  joy  some 
praying,  others  cursing  and  swearing,  and 
exceedingly  outrageous.  We  have  seen 
strange  things  to-day." 


OLIVER  HART. 

[The  foUowingbiographical  sketchesof  that 
excellent  man  who  is  the  subject  of  them, 
have  been  selected  from  two  funeral  ser- 
mons, which  were  preached  soon  after 
his  decease;  the  one  by  Dr.  Richard 
Furman,  his  successor  in  the  pastoral 
care  of  the  Baptist  church,  in  Charles- 
ton, (S.  C.)  and  the  other  by  Dr.  Wil- 
liam Rogers,  of  Philadelphia.  Some 
assistance  in  the  compilation  has  been 
derived  from  the  History  of  the  Charles- 
ton association  by  Mr.  Wood  Furman.] 

Oliver  Hart,  A.  M.,  was  born  of  repu- 
table parents,  in  Warminster  township, 
Bucks  county,  Pennsylvania,  July  5,  1723. 
His  attention  to  religion,  and  conversion  lo 
God,  were  at  an  early  period  of  his  life ; 
for  he  made  a  public  profession  of  religion 
at  Southampton,  Pennsylvania,  and  was 
received  a  member  of  the  church  in  that 
place  in  1741,  in  the  eighteenth  year  of  his 
age;  having  been  previously  baptized  by 
the  Rev.  Mr.  Jenkin  Jones.  At  that  time, 
the  power  of  religion  was  greatly  display- 
ed in  various  parts  of  this  continent,  under 
the  ministry  of  those  eminent  servants  of 
Christ,  the  Rev.  George  Whitefield,  of  the 
Episcopal  church,  the  Tenants,  Edwards, 
and  their  associates  of  the  Presbyterian 
and  Congregational  churches;  and  of  the 
Rev.  Abel  Morgan,  and  others  of  the  Bap- 
tist church.  Several  of  these,  Mr.  Hart, 
at  this  lime,  used  to  hear;  and  since  pro- 
fessed to  have  received  n)uch  benefit  I'rom 
their  preaching,  particularly  from  Mr. 
Whitefield's. 

Five  years  after  making  his  public  pro- 


BIOGRAPHICAL     SKETCHES 


303 


feseion  of  religion,  on  the  20tli  of  Decem- 
ber, 1746,  he  was  licensed  to  preach  by  the 
church  with  which  he  first  united :  and  on 
the  18th  of  October,  1749,  was  ordained  to 
the  great  work  of  the  gospel  ministry. 

The  call  for  ministers  in  the  southern 
states  being  great  at  that  time,  and  the 
church  at  Charleston,  (S.  C.,)  being  desti- 
tute, he  was  induced  immediately  after  his 
ordination,  to  set  out  for  that  city,  where 
he  arrived  early  in  December,  on  the  very 
day  the  famous  Mr.  Chanler,  pastor  of  the 
church  at  Ashley  River,  then  the  only  or- 
dained minister  of  the  Baptist  denomina- 
tion in  that  part  of  the  country,  and  who 
had  preached  part  of  his  time  for  the  church 
in  Charleston,  as  a  supply  was  buried. 
The  Charleston  church,  in  her  destitute 
situation,  had  made  applications,  both  to 
Europe  and  the  northern  states,  for  a  suit- 
able minister;  and  one  who  had  been  de- 
scribed as  such  was  actually  expected :  but 
the  unexpected  coming  of  Mr.  Hart  was 
considered  as  directed  by  a  special  Provi- 
dence ;  and  so  great  was  the  satisfaction 
of  the  church,  on  hearing  him,  that  he 
was  immediately  invited  to  take  the  pasto- 
ral charge  of  them ;  with  which  he  was 
accordingly  invested  on  the  17th  of  Febru- 
ary following. 

For  thirty  years  from  this  period,  he  ex- 
ecuted the  office  of  pastor  of  that  church, 
as  a  faithful  evangelic  minister  of  Christ, 
passing  through  a  variety  of  scenes  both 
of  joy  and  depression :  but  exhibiting  at 
all  times,  an  uprightness  and  dignity,  both 
of  temper  and  conduct,  becoming  his  relig- 
ious and  sacred  character.  His  lile  was 
exemplary,  and  his  uselulness  conspicuous. 
But  on  the  approach  of  the  British  fleet 
and  army,  to  which  Charleston  was  sur- 
rendered in  17S0,  being  justly  apprehen- 
sive of  the  consequences  which  resulted 
from  the  seige,  and  desiring  to  preserve  his 
political  liberty,  with  which  he  found  his 
religious  intimately  connected,  he  retired 
to  the  northern  states.  There  the  atten- 
tion of  the  Baptist  church  at  Hopewell,  in 
the  state  of  New  Jersey,  was  soon  attract- 
ed towards  him,  and  in  consequence  of  a 
pressing  invitation  from  them,  he  became 
their  pastor,  on  the  16th  of  December,  the 
same  year,  and  served  them  in  that  capa- 
city, the  last  fifteen  years  of  his  valuable 
life. 

For  some  years  towards  the  latter  part 
of  his  life,  the  infirmities  of  age,  and  seve- 
ral severe  attacks  of  different  diseases,  had 
greatly  reduced  his  bodily  strength,  and  dis- 
qualified him  for  the  constant  performance 
of  public  duties ;  and  on  the  31st  December, 
1795,  in  the  seventy- third  year  of  his  age, 
he  surrendered  his  soul  into  the  hands  of 
his  God,  and  Redeemer. 

"To  those  of  you,   my  dear  hearers, 


(says  Dr.  Furman,  in  his  funeral  sermon.) 
who  enjoyed  the  honor  and  happiness  of  an 
acquaintance  with  the  venerable  deceased, 
an  account  of  his  character  is  unnecessary; 
it  shone  conspicuously  in  your  view.  But 
to  the  younger  part  of  my  audience,  and 
to  those  friends  who  have  come  lately 
among  us,  it  may  afford  useful  informa- 
tion. 

"  In  his  person  he  was  somewhat  tall, 
well  proportioned,  and  of  a  graceful  ap- 
pearance; and  of  an  active,  vigorous  con- 
stitution, before  it  had  been  impaired  by 
close  application  to  his  studies,  and  by  his 
abundant  labors ;  his  countenance  was 
open  and  manly ;  his  voice  clear,  harmoni- 
ous and  commanding;  the  powers  of  his 
mind  were  strong  and  capacious,  and  en- 
riched by  a  fund  of  useful  knowledge;  his 
taste  was  elegant  and  refined.  Though 
he  had  not  enjoyed  the  advantages  of  a 
collegiate  education,  nor  indeed  much  as- 
sistance from  any  personal  instruction,  such 
was  his  application,  that  by  private  study 
he  obtained  a  considerable  acquaintance 
with  classical  learning,  and  explored  the 
fields  of  science ;  so  that  in  the  year  1769, 
the  college  of  Rhode  Island,  in  honor  to 
his  hterary  merit,  conferred  on  him  the  de- 
gree of  master  in  the  liberal  arts. 

"But  as  a  Christian  and  divine,  his 
character  was  most  conspicuous ;  no  person 
who  heard  his  pious,  experimental  dis- 
courses, or  his  affectionate  fervent  address- 
es to  God  in  prayer;  who  beheld  the  zeal 
and  constancy  he  manifested  in  the  public 
exercises  of  religion,  or  the  disinterested- 
ness, humility,  benevolence,  charity,  devo- 
tion, and  equanimity  of  temper  he  discov- 
ered on  all  occasions  in  the  private  walks 
of  life,  could  for  a  moment  doubt  of  his  be- 
ing not  only  truly,  but  eminently  religious. 
He  possessed  in  a  large  measure  the  moral 
and  social  virtues,  and  had  a  mind  formed 
for  friendship.  In  all  his  relative  connec- 
tions, as  husband,  father,  brother,  master, 
he  acted  with  the  greatest  propriety,  and 
was  endeared  to  those  who  were  connected 
with  him  in  the  tender  ties. 

"From  a  part  of  his  diary  now  in  my 
possession,  it  appears  that  he  took  more 
than  ordinary  pains  to  walk  humbly  and 
taithfully  with  God  :  to  live  under  impress- 
ions of  the  love  of  Christ;  to  walk  in  the 
liffht  of  the  divine  presence,  and  to  improve 
all  his  time  and  opportunities  to  the  noblest 
purposes  of  religion  and  virtue. 

"  In  his  religious  principles  he  was  a  fix- 
ed Calvinist.  and  a  consistent  liberal  Bap- 
tist. The  doctrines  of"  free,  efficacious 
grace,,  were  precious  to  him  ;  Christ  Jesus, 
and  him  crucified,  in  the  perfection  of  his 
righteousness,  the  merit  of  his  death,  the 
prevalence  of  his  intercession,  and  eliicacy 
of  his  grace,  was   the  foundation  of  his 


304 


BIOGRAPHICAL     SKETCHES. 


hope,  the  sourceof  his  joy,  and  the  deUght- 
ful  theme  of  his  preaching. 

"His  sermons  were  peculiarly  serious, 
containing  a  happy  assemblage  of  doctrin- 
al and  practical  truths,  set  in  an  engaging 
light,  and  enforced  with  convincing  argu- 
ments. For  the  discussion  of  doctrinal 
truths,  he  was  more  especially  eminent,  to 
wliich  also  he  was  prepared,  by  an  inti- 
mate acquaintance  with  the  sacred  scrip- 
tures, and  an  extensive  reading  of  the  most 
valuable,  both  of  ancient  and  modern  au- 
thors. His  eloquence,  at  least  in  the  mid- 
dle stages  of  life,  was  not  of  the  most 
popular  kind,  but  perspicuous,  manly,  and 
flowing ;  such  as  afforded  pleasure  to  per- 
sons of  true  taste,  and  edification  to  the 
serious  hearer. 

"  With  these  various  qualifications  for 
usefulness  he  possessed  an  ardent  desire  to 
be  as  useful  as  possible ;  which  cannot  be 
better  represented  than  in  his  own  words, 
as  recorded  in  the  diary  before  referred  to, 
and  which  comprehends  a  part  of  his  life, 
when  the  power  of  divine  grace  was  emi- 
nently displayed  in  this  church.  The  arti- 
cle here  selected  was  written  just  before 
that  work  of  grace  began,  and  exemplifies 
in  him  the  pious  Christian,  as  well  as  the 
faithful  divine. 

'• '  Monday,  Aug.  5,  1754.  I  do  this  morn- 
ing feel  myseli'  oppressed  under  a  sense  of 
my  barrenness.  Alas!  what  do  I  for  God? 
I  am  indeed  employed  in  his  vineyard  :  but 
I  fear  to  little  purpose.  I  feel  the  want  of 
the  life  and  power  of  religion  in  my  own 
heart:  this  causes  such  a  langor  in  all  ipy 
duties  to  God  —  this  makes  me  so  poor  an 
improver  of  time.  Alas  !  I  am  frequently 
on  my  bed  to  my  shame,  when  I  ought  to 
be  on  my  knees.  Sometimes  the  sun  ap- 
pears in  the  horizon,  and  begins  his  daily 
course,  before  I  have  paid  my  tribute  of 
praise  to  God  ;  and  perhaps,  while  I  am 
indulging  myself  in  inactive  slumbers. 
Oh,  wretched  stupidity  !  Oh,  that,  for  time 
to  come,  I  may  become  more  active  for 
God  !  I  would  resolve,  before  thee  O  God, 
and  in  thy  name  and  strength,  to  devote 
myself  more  unreservedly  to  thy  service 
than  I  have  hitherto  done:  I  would  resolve 
to  be  a  better  improver  of  my  time,  than  I 
have  heretofore  been  :  to  rise  earlier  in  the 
morning;  to  be  sooner  with  thee  in  secret 
devotion ;  and  oh,  that  I  may  be  more  de- 
vout therein  !  I  would  be  more  engaged 
in  my  studies.  Grant,  O  Lord,  that  I  may 
improve  more  by  tliem !  And  when  I  go 
abroad,  enable  me  better  to  improve  my 
visits,  that  1  may  always  leave  a  savor  of 
divine  things  behind  me.  When  I  go  to 
thy  house  to  speak  for  thee,  may  I  always 
go  full  fraught  with  things  divine,  and  be 
enabled  faithfully  and  feelingly  to  dispense 
the  word  of  life.    I  would  begin  and  end 


every  day  with  thee.  Teach  me  to  study 
thy  glory  in  all  I  do.  And  wilt  thou  be 
with  me  also  in  the  night  watches.  Teach 
me  to  meditate  of  thee  on  my  bed.  May 
my  sleep  be  sanctified  to  me,  that  I  may 
thereby  be  fitted  to  thy  service,  nor  ever 
desire  more  than  answers  to  this  important 
end.  Thus  teach  me  to  number  my  days 
that  I  may  apply  my  heart  unto  wisdom.' 

"  These  virtuous  resolutions  and  pious 
breathings  of  soul,  were  seconded  by  be- 
coming exertions,  both  of  a  public  and  pri- 
vate nature,  in  his  own  congregation ;  and 
by  correspondent  labors  in  churches  abroad : 
nor  were  they  without  success.  Many 
owned  him  as  their  father  in  the  gospel ; 
among  these  are  two  distinguished  and 
useful  ministers,  who  survive  him,  and 
shine  as  diffusive  lights  in  the  church.* 
These  were  not  only  awakened  under  his 
preaching,  but  introduced  also  by  him  into 
a  course  of  study,  for  the  ministry. 

"  The  formation  of  a  society  in  this  city, 
to  assist  pious  young  men  in  obtaining  ed- 
ucation for  the  public  services  of  the  church, 
and  which  has  been  of  use  to  several,  orig- 
inated with  him  ;  and  he  was  a  prime  mov- 
er in  that  plan  for  the  association  of  church- 
es, by  which  so  many  of  our  churches  are 
very  happily  united  at  the  present  day. 
To  him  also,  in  conjunction  wiiii  his  belov- 
ed and  amiable  friends,  now  I  trust  with 
God,  Rev.  Francis  Pelot,  and  Mr.  David 
Williams,  is  that  valuable  work  of  utility, 
the  System  of  Church  Discipline,  to  be 
ascribed.  His  printed  sermons  have  con- 
tributed to  the  general  interests  ol'  relig- 
ion, and  his  extensive  regular  correspond- 
ence, has  been  the  means  of  conveying 
rational  pleasure  and  religious  improve- 
ment to  many. 

"  To  all  which  may  be  added,  his  usoful- 
ness  as  a  citizen  of  America.  Prompt  in 
his  judgment,  ardent  in  his  love  of  liberty, 
and  rationally  jealous  for  the  rights  of  his 
country;  he  took  an  early  and  decided 
part  in  those  measures,  which  led  our  pa- 
triots to  successful  opposition  against  the 
encroachments  of  arbitrary  power;  and 
brought  us  to  possess  all  the  blessings  of 
our  happy  independence.  Yet  he  did  not 
mix  politics  with  the  gospel,  nor  desert  the 
duties  of  his  station  to  pursue  them  ;  but 
attending  to  each  in  its  proper  place,  he 
gave  weight  to  his  political  sentiments,  by 
the  propriety  and  uprightness  of  his  con- 
duct; and  the  influence  of  it  was  felt  by 
many. 

"But  this  amiable  and  excellent  man 
has  now  finished  his  course,  and  is  ffone  to 


■  Rev.  Dr.  Stillnian,  of  Rostoii,  whose  praiso  is  in  all 
the  churches;  and  Rev.  Mr.  Botsford,  among oursel'.-es. 
To  these  may  be  added  a  third,  Mr.  Ewin,  wlio succeeds 
Mr  Uart,  a.s  pastor  of  the  church  at  Hopewell,  April  8th, 
1796. 


BIOGRAPHICAL    SKETCHES. 


305 


render  an  account  of  his  stewardship  to  liis 
Lord  and  Master,  to  whom  he  knew  he  was 
accountable  for  his  various  gifts  and  gra- 
ces, and  whom  to  serve  and  honor  was  his 
delightful  employ.  On  such  an  occasion 
we  are  ready  to  exclaim  with  Elisha,  when 
he  beheld  the  ascending  prophet.  'My  fa- 
ther !  my  father  !  the  chariot  of  Israel  and 
the  horsemen  thereof!'  Our  beloved  friend 
is  removed  from  ihe  world  ;  and  all  those 
among  whom  he  had  once  went  preaching 
the  gospel  of  Christ  shall,  in  the  flesh,  see 
bis  face  no  more.  May  Heaven  support 
his  pious,  weeping  widow,  so  greatly  be- 
reaved, and  may  indulgent  Providence  and 
grace  provide  for  the  youth  who  is  left  as 
the  son  of  his  old  age  !" 

The  following  account  of  Mr.  Hart's  last 
illness  and  death  is  found  in  a  note  in  Dr. 
Rogers'  funeral  sermon. 

"  For  many  months  previous  to  his  death, 
he  repeatedly  said,  that  he  viewed  himself 
as  a  dying  man.  A  few  days  after  he  was 
taken  with  his  last  illness,  and  while  he  was 
able  to  walk  about  the  room,  he  called  for 
his  Will,  gave  it  to  a  friend,  and  desired 
him  to  get  his  remains  conveyed  to  South- 
ampton, the  family  burying-place.  It  was 
with  such  difficulty  at  this  time  that  he 
drew  his  breath,  and  the  agony  he  was  in, 
was  so  great,  that  he  said,  he  should  not 
think  it  strange  if  he  should  go  into  con- 
vulsions. The  struggle  for  breath  broke  a 
vessel,  and  he  spat  a  quantity  of  blood ; 
yet  not  a  murmur  or  undue  complaint! 
He  would  frequently  lift  up  his  hands  and 
say,  '  Poor  mortal  man !'  A  friend  once 
replied,  '  This  mortal  shall  put  on  immor- 
tality'—  he  answered,  'Yes,  yes!'  He 
would  often  say,  '  I  want,  I  want !'  Being 
asked  what  he  wanted?  'I  want  the  will 
of  the  Lord  to  be  done !'  The  Rev.  Mr. 
Van  Home  called  to  see  him,  he  asked  him 
if  he  felt  comfortable :  he  replied,  '  God  is 
an  all-sufficient  Saviour !' 

"  A  person,  who  at  one  time  was  sitting 
by,  observing  his  great  bodily  distress,  said, 
'  How  happy  for  Mr.  Hart,  that  he  has  but 
one  work  to  do  !'  Dying  was  meant.  He 
immediately  replied,  '  Christ  is  the  end  of 
the  law  for  righteousness  to  every  one  that 
believeth !' 

'■'■Dec.  29.  He  called  for  all  around  him, 
to  help  him  praise  the  Lord,  for  what  he 
had  done  for  his  soul.  Being  told  he  would 
soon  join  the  company  of  saints  and  angels, 
he  replied,  'Enough,  enough  I' 

"  Dec.  30.  His  cough  and  .spittmg  of 
blood  increased,  and  every  breath  was  ac- 
companied with  a  groan.  When  he  died, 
he  just  put  his  head  a  little  back,  closed  his 
eyes  as  if  he  were  going  into  a  sleep,  and 
expired !" 

Mr.  Hart  was  twice  married.  His  first 
wife  was  Miss  Sarah  Brees,  by  whom  he 

Vol.  1.— M.m. 


had  eight  children,  all  of  whom  were  dead 
except  two,  in  1796,  and  these  members  of 
the  church  in  Charleston,  (S.  C.)  His 
second  wife  was  Mrs.  Anna  Grimball  of 
South  Carolina,  by  whom  he  had  two  sons ; 
the  first  died  young ;  the  other,  whose 
name  is  William  Rogers,*  is  living  in 
South  Carolina. 

Several  sermons  and  other  compositions 
of  Mr.  Hart's  have  appeared  in  print,  viz : 
Dancing  Exploded  ;  A  Funeral  Discourse, 
occasioned  by  the  death  of  the  Rev.  Wil- 
liam Tennant;  The  Christian  Temple;  A 
Circular  Letter  on  Christ's  Mediatorial 
Character;  America's  Remembrancer;  and 
A  Gospel  Church  Portrayed.  Besides 
these,  he  has  left  in  manuscript  many  val- 
viable  discourses  on  public  and  common  oc- 
casions, exclusive  of  other  writings. 

For  a  time  during  his  ministry  in  Charles- 
ton, Mr.  Hart  suffered  a  distressing  trial, 
in  consequence  of  an  attempt  to  supplant 
him  in  the  pastoral  office,  and  place  in  his 
room  Mr.  Bedgegood,  who  was  then  his 
assistant,  and  possessed  popular  talents, 
though  not  free  from  blemishes  of  charac- 
ter. His  conscientious  opposition  was  by 
some  attributed  to  envy ;  and  on  the  failure 
of  the  plan,  several  of  the  wealthier  mem- 
bers withdrew. 

Mr.  Hart  was  zealous  and  active  in  the 
cause  of  American  Independence.  In  1775, 
he  was  appointed  by  the  Council  of  Safety, 
which  then  exercised  the  Executive  author- 
ity in  South  Carolina,  to  travel  in  conjunc- 
tion with  Hon.  William  H.  Drayton  and 
Rev.  William  Tennant,  into  the  interior  ol" 
the  state,  and  conciliate  the  inhabitants  to 
the  measures  of  congress,  by  removing 
their  prejudices,  and  giving  them  a  just 
view  of  their  political  interests.  It  was  be- 
lieved that  the  influence  of  Mr.  Hart,  ex- 
erted on  this  occasion,  was  the  means  of 
preventing  bloodshed,  when  the  tories  first 
embodied. 


DUTTON  LANE. 

DuTTON  Lane  was  born  November  7, 
1732,  near  Baltimore,  in  Maryland.  At 
what  time  he  became  a  resident  of  Virgin- 
ia, is  not  known;  but  he  was  baptized  by 
Shubael  Stearns,  in  1758.  He  was  ordain- 
ed to  the  ministry,  and,  probably,  to  the 
care  of  Dan  River  church,  October  22, 
1764,  having  commenced  public  speaking 
immediately  after  he  was  baptized.  Mr. 
Lane  was  not  a  man  of  much  learning ; 
but  having  a  strong  constitution,  a  com- 
manding voice,  and  fervent  spirit,  he  did 
great  things  in  his  Master's  service. 


Named  after  Dr.  Rogers,  of  Philadelphia. 


306 


BIOGRAPHICAL     SKETCHES, 


Unenlightened  as  the  Virginians  were, 
at  that  time,  it  was  not  to  be  expected  that 
he  would  be  allowed  to  go  in  peace.  His 
own  father  was  among  the  first  to  set  his 
lace  against  the  Baptists  generally,  and 
against  his  son  Dutton  in  particular.  He 
once  pursued  him  with  an  instrument  of 
death  to  kill  him.  It  fell  out,  however,  that 
he  was  himself  slain  by  the  sword  of  the 
Spirit,  from  which  he  soon  after  revived 
with  a  hope  of  eternal  life,  and  was  bap- 
tized by  that  very  son  whom  he  would 
have  slain. 

Mr.  Lane  was  once  preaching  at  a  place 
called  Meherrin,  in  Lunenburgh  county, 
where  a  Mr.  Joseph  Wilhams,  a  magis- 
trate, charged  him  before  the  whole  con- 
gregation, not  to  come  there  to  preach 
again.  Mr.  Lane  mildly  replied,  that  as 
there  were  many  other  places  where  he 
could  preach  without  interruption,  he  did 
not  know  that  he  should  come  there  again 
shortly.  After  wishing  peace  to  the  rest 
of  the  company,  he  gravely  addressed  Mr. 
Williams,  and  said,  "  Little  Sir,  as  you  now 
think  it,  my  impressions  tell  me,  that  you 
will  become  a  Baptist,  a  warm  espouser 
of  that  cause,  which  you  now  persecute." 
This  prediction  came  to  pass :  for  in  about 
twelve  years,  Williams  embraced  religion, 
was  baptized,  and  became  a  zealous  mem- 
ber and  useful  deacon  in  the  church  that 
was  afterwards  formed  at  that  place. 

Once  he  was  preaching  against  drunk- 
enness, and  exposing  the  vileness  and 
danger  of  the  practice,  when  one  John 
Giles  stood  up,  saying  angrily,  "I  know 
who  you  mean,"  and  with  a  blasphemous 
oath  declared,  "I'll  demolish  you."  But 
this  self-condemned  sot  was  prevented  from 
doing  any  harm. 

One  William  Cocker  had  conceived  such 
malignity  against  the  Baptists,  that  he  was 
accustomed  to  say,  that  he  would  rather 
go  to  hell  than  heaven,  if  going  to  heaven 
required  him  to  be  a  Baptist.  But  falling 
in  accidentally  where  Mr.  Lane  preached, 
he  was  struck  down  with  deep  conviction ; 
from  which,  being  delivered  by  converting 
grace,  he  became  a  pious  Baptist. 

Mr.  Lane  continued  preaching  till  his 
death;  but  the  latter  part  of  his  life  was 
somewhat  obscured  by  his  adopting  and 
maintaining  certain  strange  opinions.  By 
diving  into  subjects  not  revealed,  and  rather 
neglecting  those  which  were  obvious  and 

f>lain,  he  was  much  less  thought  of  He 
ived  and  died  a  pious  man,  however,  in  the 
estimation  of  those  who  knew  him  well. 


JAMES  MANNING. 
James  Manning,  D.  D.,  was,  in  his  day, 


one  of  the  brightest  ornaments  of  the  Bap- 
tist denomination  in  America.  His  biog- 
raphy has  never  been  recorded  to  any  con- 
siderable extent,  and  indeed  his  stationary 
employment  furnished  not  many  incidents 
for  a  diti'usive  narrative.  For  what  few 
things  have  been  written  of  this  illustriou.s 
man,  we  are  indebted  mostly  to  the  pen  of 
Judge  Hovvel,  of  Providence,  and  the  fol- 
lowing sketches,  drawn  by  tliis  eminent 
statesman,  are  found  in  Rippon's  Register. 

"Mr.  Manning  was  born  in  New  Jersey, 
and  educated  at  Nassau  Hall.  Soon  after 
he  left  college,  he  was  called  to  the  work 
of  the  ministry,  by  the  Baptist  church  at 
Scotch  Plains,  near  Elizabelhtown. 

"  After  making  tours  to  each  extreme  of 
the  United  States,  (then  colonies.)  and 
preaching  to  diti'erent  destitute  churches  in 
sundry  places,  he  removed  with  his  family 
to  Warren  in  Rhode  Island,  preached  tn 
the  church  there,  and  opened  a  Latin 
school.  In  the  year  1765,  he  obtained  a 
charter  of  incorporation  for  Rhode  Island 
college,  of  which  he  was  chosen  President. 
And  when  the  college  was  removed  to 
Providence,  in  1770,  he  of  course  removed 
with  it;  and  besides  the  duties  of  his  pres- 
idency, he  preached  statedly  to  the  Bap- 
tist church  in  this  town  until  a  few  years 
before  his  death.  In  his  youth,  he  was  re- 
markable for  his  dexterity  in  athletic  exer- 
cises, for  the  symmetry  of  his  body  and 
gracefulness  of  his  person.  His  counte- 
nance was  stately  and  majestic,  full  of  dig- 
nity, goodness  and  gravity ;  and  the  tem- 
per of  his  mind  was  a  counterpart  of  it. 
He  was  formed  for  enterprise,  his  address 
was  pleasing,  his  manners  enchanting,  his 
voice  harmonious,  and  his  eloquence  irre- 
sistible. 

"  Having  deeply  imbibed  the  spirit  of 
truth  himself,  as  a  preacher  of  the  gospel, 
he  was  faithful  in  declaring  the  whole 
counsel  of  God.  He  studied  plainness  of 
speech,  and  to  be  useful  more  than  to  be 
celebrated.  The  good  order,  learning  and 
respectability  of  the  Baptist  churches,  in 
the  eastern  states,  are  much  owing  to  his 
assiduous  attention  to  their  welfare.  The 
credit  of  his  name,  and  his  personal  influ- 
ence among  them,  perhaps  have  never  been 
exceeded  by  any  other  character. 

"  Of  the  college  he  must  be  considered 
as  the  founder.  He  presided  with  the  sin 
gular  advantage  ol'  a  superior  personal  ap- 
pearance, added  to  all  his  shining  talents 
for  governing  and  instructing  youth.  F'rom 
the  first  beginning  of  his  Latin  school  at 
Warren,  through  many  discouragements, 
he,  by  constant  care  and  labor,  raised  this 
seat  of  learning  to  notice,  to  credit,  and  to 
respectability  in  the  United  States.  Per- 
haps the  history  of  no  other  college  will 
disclose  a  more  rapid  progress,  or  greater 


BIOGRAPHICAL    SKETCHES, 


307 


maturity  than  this,  during  the  twenty-five 
years  of  his  presidency.  Although  he 
seemed  consigned  to  a  sedentary  life,  yet 
he  was  capable  of  more  active  scenes.  He 
paid  much  attention  to  the  government  of 
his  country,  and  was  honored  by  Rhode 
Island  with  a  seat  in  the  old  congress.  In 
state  affairs,  he  discovered  an  uncommon 
sagacity,  and  might  have  made  a  figure  as 
a  politician. 

"  In  classical  learning  he  was  fully  com 
petent  to  the  business  of  his  station.  He 
devoted  less  time  than  some  others  to  the 
more  abstruse  sciences ;  but  nature  seemed 
to  have  furnished  him  so  completely,  that 
little  remained  for  art  to  accomplish.  The 
resources  of  his  genius  were  great.  In 
conversation  he  was  at  all  times  pleas- 
ant and  entertaining.  He  had  as  many 
friends  as  acquaintance,  and  took  no  less 
pains  to  serve  his  friends  than  acquire 
them." 

The  following  additional  observations 
on  Dr.  Manning's  character,  are  found  in 
the  sermon  of  Dr.  Maxcy,  his  successor  to 
the  presidential  office,  delivered  in  the  Bap- 
tist meeting-house  the  Lord's  day  after  his 
interment. 

"  The  loss  of  this  worthy  man  will  be 
felt  hy  the  community  at  large.  He  moved 
in  an  extensive  sphere.  He  was  equally 
known  in  the  religious,  the  political,  and 
literary  world.  As  his  connections  were 
extensive  and  important,  his  loss  must  be 
proportionably  great.  As  a  man,  he  was 
Kind,  humane,  and  benevolent.  As  he  was 
sociable,  as  he  was  communicative,  he 
seemed  rather  designed  Ibr  the  theatre  of 
action,  than  for  the  shades  of  retirement. 
Nature  had  given  him  distinguished  abili- 
ties His  life  was  a  scene  of  anxious  labors 
for  the  benefit  of  others.  His  piety  and  fer- 
vent zeal  in  preaching  the  gospel  of  Christ, 
evinced  his  love  to  his  God  and  to  his  fel- 
low men.  His  eloquence  was  forcible  and 
.spontaneous.  To  every  one  who  heard 
him,  under  the  peculiar  circumstances  in 
which  he  appeared  in  this  place,  it  was  ev- 
ident that  the  resources  of  his  mind  were 
exceedingly  great.  The  amiableness  of 
his  disposition  was  recommended  by  a  dig- 
nified and  majestic  appearance.  His  ad- 
dress was  manly,  familiar,  and  engaging. 


sister  of  the  wife  of  Mr.  John  Gano.    He 
had  no  children. 


RICHARD  MAJOR. 

Richard  Major  was  born  near  Pennsbu- 
ry,  in  Pennsylvania,  in  the  year  1722.  He 
was  bred  a  Presbyterian,  but  embraced  the 
sentiments  of  the  Baptists  in  1764,  and  had 
the  ordinance  administered  to  him  by  Rev. 
Isaac  Steele.  He  removed  to  Virginia  in 
1766,  and  two  years  after  was  ordained  as 
the  pastor  of  the  church  called  Little  Riv- 
er, in  Louden  county,  which  was  constitut- 
ed at  the  same  time. 

He  was  not  a  man  of  much  learning,  but 
his  vigorous  mind  rose  above  all  obstruc- 
tions. Being  well  taught  in  the  school  of 
Christ,  and  devoting  himself  to  the  study 
of  the  scripture,  he  became  a  workman 
that  needeth  not  to  be  ashamed.  He  was 
remarked  by  all  who  knew  him,  for  his  in- 
defatigable labors  in  the  ministry,  and  he 
succeeded  beyond  many  of  much  greater 
talents.  He  is  said  to  have  planted,  from 
first  to  last,  six  or  eight  churches.  For 
several  years  after  he  commenced  preach- 
ing he  met  with  great  opposition,  mostly 
I'rom  individuals. 

In  Fauquier  county,  the  officer,  with  a 
warrant  from  Capt  Scott,  attempted  to 
take  him,  but  providentially  failed.  At 
Bullrun  there  were  warrants  against  him  ; 
and  a  mob,  with  clubs,  rose  to  assist  the 
execution  of  them:  but  here  again  they 
failed  of  their  design,  chiefly  by  means  of 
the  Davis's,  usually  called  the  giants; 
those  stout  brothers  had  been  prevailed  on 
to  oppose  him ;  but  after  they  had  heard 
him  preach,  they  became  well  affected 
towards  him,  and  threatened  to  chastise 
any  that  should  disturb  him.  In  Faquier, 
the  mob  were  very  outrageous,  but  did  no 
mischief,  though  his  friends  feared  they 
would  have  pulled  him  to  pieces. 

A  certain  man  whose  wile  had  beeo 
baptized  by  Mr.  Major,  determined  to  kill 
him  on  sight,  and  went  to  meeting  for  that 
purpose.  He  sat  down  in  hearing,  intend- 
ing to  catch  at  some  obnoxious  expression, 
which  might  fall  from  the  preacher,  and 


His  manners  were  easy  without  negligence,  j  under  that  pretence  to  attack  him.     But 
and  polite  without  affectation.     In  the  col-  God  produced  a  different  result;  for  the 


lege  over  which  he  presided,  his  govern- 
ment was  mild  and  peaceful,  conducted  by 
that  persuasive  authority,  which  secures 
obedience  while  it  conciliates  esteem.  As 
he  lived  much  beloved,  he  died  much  la 
menled.  Well  may  we  say  that  '  a  great 
man  is  fallen.' " 

Dr.  Manning  married  in  his  youth  Mar- 
garet Stites,  the  daughter  of  .Tohn  Stites, 
Esq.,  of  Elizabethtown.  New  Jersey,  and 


produced 
man  instead  of  executing  his  design,  be- 
came so  convicted  that  he  could  not  keep 
his  seat ;  and  was  afterwards  baptized  by 
the  man  he  intended  to  murder.  Another 
actually  attacked  him  with  a  club  in  a  vior 
lent  manner.  Mr.  Major  being  remarkable 
for  great  presence  of  mind,  turned  to  hinri 
in  a  solemn  manner  and  said,  '•  Satan,  I 
command  thee  to  come  out  of  the  man.'' 
His  club  immedia,tely  began  lo  fall,  aji4 


308 


BIOGRAPHICAL    SKETCHES. 


the  lion  became  as  quiet  as  a  lamb.  These 
are  a  few  of  the  many  occurrences  of  this 
kind,  thai  took  place  in  the  long  life  of  this 
valuable  man. 

The  way  that  Mr.  Major's  gifts  were 
noticed  was,  in  his  reading  printed  sermons 
at  private  meetings.  The  people  were  so 
affected,  that  they  procured  the  sermons 
for  their  own  reading,  but  were  soon  con- 
vinced that  he  had  read  what  was  not  in 
the  book. 

So  much  was  he  esteemed  in  the  latter 
part  of  his  life,  that  he  had  serious  appre- 
hensions, that  he  must  be  too  much  at  ease 
for  a  gospel  minister;  or  in  other  words,  it 
seemed  as  if  the  expression,  "  Wo  be  unto 
you  when  all  men  speak  well  of  you,"  ap- 
plied to  this  case.  In  the  midst  of  these 
thoughts,  he  accidentally  heard  a  man  lay 
to  his  charge  one  of  the  most  abominable 
crimes.  At  first  he  felt  irritated ;  but  re- 
collecting his  previous  reflections,  he  was 
soon  reconciled.  Towards  the  close  of  his 
long  and  useful  life,  he  was  much  afflicted 
with  the  gravel,  of  which  disease  he  died 
when  he  was  about  eighty  years  old, 


DANIEL  MARSHALL. 

Daniel  Marshall. — The  following  ac- 
count of  this  eminent  servant  of  God,  was 
drawn  by  his  worthy  son,  Rev.  Abraham 
Marshall,  who  succeeded  his  father  in  the 

f)astoral  station  at  Kioka.  It  was  first  pub- 
ished  in  the  Georgia  Analytical  Reposito- 
ry, and  afterwards  in  the  History  of  the 
Virginia  Baptists.  It  is  now  transcribed, 
and  presented  to  the  reader  in  its  original 
epistolary  form. 

"  In  giving  a  biographical  sketch-of  my 
honored  father,  we  must  look  back  to  the 
distance  of  almost  a  century.  His  birth 
was  in  the  year  of  our  Lord  1706,  in  Wind- 
sor, a  town  in  Connecticut.  He  was  relig- 
ously  educated  by  respectable  and  pious 
parents,  and  being  hopefully  converted  at 
about  twenty  years  of  age,  joined  the  then 
standing  order  of  Presbyterians,  in  his  na- 
tive place.  The  natural  ardor  of  his  mind 
soon  kindled  into  the  fire  of  holy  zeal,  and 
raised  him  so  high  in  the  esteem  of  his 
brethren,  that  they  called  him  to  the  office 
of  a  deacon.  In  the  exemplary  discharge 
of  his  duty  in  this  capacity,  he  continued 
near  twenty  years.  During  this  time,  in 
easy  circumstances,  he  married  and  lost  a 
wife,  by  whom  he  had  a  son  named  after 
himself,  Daniel,  who  is  still  a  useful  mem- 
ber of  society. 

'•  At  the  age  of  thirty-eighr,  years,  our 
worthy  parent  was  one  of  the  thousands  in 
New  England,  who  heard  that  son  of  tliun- 
der,   the    Rev.    George    Whiiefield,    and 


caught  his  seraphic  fire.  Firmly  believing 
in  the  near  approach  of  the  latter-day  glo- 
ry, when  the  Jews  with  the  fulness  of  the 
Gentiles,  shall  hail  their  Redeemer,  and 
bow  to  his  gentle  sceptre,  a  number  of 
worthy  characters  ran  to  and  fro  through 
the  eastern  states,  warmly  exhorting  to  the 
prompt  adoption  of  every  measure  tending 
to  hasten  that  blissful  period.  Others  sold, 
gave  away,  or  left  their  possessions,  as  the 
powerful  impulse  of  the  moment  determin- 
ed, and  without  scrip  or  purse,  rushed  up 
to  the  head  of  the  Susquehanna,  to  convert 
the  heathens,  and  settled  in  a  town  called 
Onnaquaggy,  among  the  Mohawk  Indians. 
One,  and  not  the  least  sanguine  of  these 
pious  missionaries,  was  my  venerable  fa- 
ther. Great  must  have  been  his  faith, 
great  his  zeal,  when,  without  the  least 
prospect  of  a  temporal  reward,  with  a 
much  beloved  wife,  and  three  children,  he 
exchanged  his  commodious  buildings,  for  a 
miserable  hut ;  his  fruitful  fields  and  loaded 
orchards,  for  barren  deserts;  the  luxuries 
of  a  well  furnished  table,  for  coarse  and 
scanty  lare ;  and  numerous  civil  friends, 
for  rude  savages  !  He  had  the  happiness, 
however,  to  teach  and  exhort,  for  eighteen 
months  in  this  place,  with  considerable 
success.  A  number  of  the  Indians  were, 
in  some  degree,  impressed  with  eternal 
concerns,  and  several  became  cordially 
obedient  to  the  gospel.  But  just  as  the 
seeds  of  heavenly  truth,  sown  with  tears 
in  this  unpromising  soil,  began  to  appear 
in  their  first-fruits,  the  breaking  out  of  war 
among  the  savage  tribes  occasioned  his 
reluctant  removal  to  Conegocheague,  in 
Pennsylvania.  After  a  short  residence  in 
this  settlement,  he  removed  to  a  place  near 
Winchester,  in  Virginia. 

"Here  he  became  acquainted  with  a 
Baptist  church,  belonging  to  the  Philadel- 
phia association ;  and  as  the  result  of  a 
close,  impartial  examination  of  their  faith 
and  order,  he  and  my  dear  mother  were 
baptized,  in  the  ibrty-eighth  year  of  his 
life.  He  was  now  called,  as  a  licensed 
preacher,  to  the  unrestrained  exercise  ol' 
his  gifts;  and  though  they  were  by  no 
means  above  mediocrity,  he  was  instru- 
mental in  awakening  attention,  in  many 
of  his  hearers,  to  the  interests  of  their 
souls. 

'•  Under  the  influence  of  an  anxious  de- 
sire to  be  extensively  useful,  he  proceeded 
from  Virginia  to  Hughwarry,  in  North 
Carolina,  where  his  faithful  and  incessant 
labors  proved  the  happy  means  of  arous- 
ing and  converting  numbers.  Being  so 
evidently  and  eminently  useful  as  an  itine- 
rant preacher,  he  continued  his  peregrina- 
tion to  Abbot's  Creek,  in  the  same  state, 
where  he  was  the  instrument  in  planting  a 
church,  of  which  he  was  ordained  pastor, 


BIOGRAPHICAL    SKETCHES 


309 


in  the  fifty-second  year  of  his  age,  by  his 
brothers-in-law,  the  Rev.  Messrs.  Henry 
Leadbetter;  and  Shubael  Stearns.  Soon 
after  receiving  this  honor,  my  reverend  fa- 
ther, in  one  of  his  evangelical  jonrnies  into 
Virginia,  had  the  singular  happiness  to 
baptize  Col.  Samuel  Harris,  with  whom  he 
afterwards  made  several  tours,  and  preach- 
ed, and  planted  the  gospel  in  several  pla- 
ces, as  far  as  James  river.  It  was  but  a 
few  years  after  his  ordination,  before,  in- 
duced by  appearances  of  increasing  useful- 
ness, he  took  an  affectionate  leave  of  his 
beloved  charge,  and  settled  on  Beaver 
creek,  in  South  Carolina. 

"  In  this  place,  likewise,  a  large  church 
was  raised  under  his  ministry,  and,  till 
brought  to  a  good  degree  of  maturity  in 
divine  things,  was  an  object  of  his  tender 
and  unremitted  care  and  solicitude.  At 
the  direction  of  Divine  Providence,  as  he 
conceived,  and  as  subsequent  events  have 
proved,  his  next  removal  was  to  Horse 
creek,  about  fifteen  miles  north  of  Augusta. 

'•  The  fruits  of  his  labors  in  this  place 
remain  in  a  respectable  church,  some  of 
whose  sons,  raised  up  under  his  care,  have 
successfully  diffused  the  light  of  divine 
truth  through  various  benighted  regions. 
From  Horse  creek  my  aged  father  made 
his  first  visits  to  this  state.  On  the  second 
or  third  of  these,  while  in  prayer,  he  was 
seized  in  the  presence  of  his  audience,  for 
preaching  in  the  parish  of  St.  Paul,  and 
made  to  give  security  for  his  appearance 
in  Augusta,  the  Monday  following,  to  an- 
swer to  this  charge.  Accordingly  he  stood 
a  trial,  and,  after  his  meekness  and  patience 
was  sufficiently  exercised,  was  ordered  to 
come  no  more  as  a  preacher  into  Georgia. 
In  the  words  of  an  apostle  similarly  cir- 
cumstanced, he  replied,  '  Whether  it  be 
right  to  obey  God  or  man,  judge  ye.'  Con- 
sistently with  this  just  and  spirited  reply, 
he  pursued  his  successful  course,  and  on 
the  first  of  January,  1771,  came  with  his 
family,  and  took  up  his  final  earthly  resi- 
dence at  the  Kioka.  The  following  Spring 
the  church  here  was  formed,  and  is  famous 
for  having  furnished  materials  for  several 
other  churches.  For  this  purpose  many 
common  members  have  been  dismissed, 
and  several  ministers  have  been  ordained. 
Among  these  are  the  Rev.  Messrs.  Sand- 
ers Walker,  Samuel  Newton,  Loveless 
Savage,  Alexander  Scott,  and  the  writer 
of  this  article.  Through  God's  blessing 
on  the  ministry  of  her  indefatigable  found- 
er and  pastor,  this  church  continued  to 
lengthen  her  cords  and  strengthen  her 
stakes,  breaking  forth  on  the  right  hand 
and  on  the  left,  till  our  beloved  country 
was  unhappily  involved  in  the  horrors  of 
war.  No  scenes,  however,  from  the  com- 
merjcement  to  the  termination  of  hostilities, 


were  so  gloomy  and  alarming  as  to  deter 
my  father  from  dischargir.g  the  duties  of 
his  station.  Neither  reproaches  nor  threat- 
enings  could  excite  in  bin  the  least  ap- 
pearance of  timidity,  or  any  thing  incon- 
sistent with  Christian  and  aiinisterial  hero- 
ism. 

"  As  a  friend  to  the  American  cause,  he 
was  once  made  a  prisoner  and  put  under  a 
strong  guard ;  but  obtaining  leave  of  the 
officers,  he  commenced  aad  supported  so 
heavy  a  charge  of  exhortation  and  prayer, 
that,  like  Daniel  of  old,  while  his  enemies 
stood  amazed  and  confounded,  he  was 
safely  and  honorably  delivered  from  this 
den  of  lions. 

"  Even  the  infirmities  of  old  age,  and  the 
evident  approach  of  the  king  of  terrors, 
were  not  sufficient  to  shake  his  faith  and 
hope,  nor,  in  the  least  perceivable  degree, 
to  abate  bis  zeal. 

"  A  few  months  previous  to  his  disease, 
rising  in  his  pulpit,  which  he  had  frequent- 
ly besprinkled  with  his  tears,  and  from 
which  he  had  often  descended  to  weep  over 
a  careless  auditory,  he  said,  '  I  address  you, 
my  dear  hearers,  with  a  diffidence  which 
arises  from  a  failure  of  memory,  and  a 
general  weakness  of  body  and  mind,  com- 
mon to  my  years ;  but  I  recollect,  he  that 
holds  out  to  the  end  shall  be  saved,  and 
am  resolved  to  finish  my  course  in  the 
cause  of  God.'  Accordingly  he  attended 
public  worship  regularly,  even  through  his 
lingering  mortal  illness,  till  the  last  Sab- 
bath but  one  before  his  dissolution.  In  his 
family  he  invariably  performed  his  usual 
round  of  holy  duties,  till  the  morning  pre- 
ceding his  happy  change.  Fully  apprised 
of  this  as  at  hand,  and  perfectly  in  his  sen- 
ses, he  expressed  distinctly  and  emphati- 
cally, his  steady  and  increasing  confidence 
of  future  bliss. 

"  The  following  talcen  by  me,  in  the  pres- 
ence of  a  few  deeply  affected  friends  and 
relations,  are  his  last  words : 

" '  Dear  brethren  and  sisters,  I  fim  just 
gone.  This  night  I  probably  shall  expire : 
but  I  have  nothing  1o  fear.  I  have  fought 
the  good  fight,  I  have  finished  my  course, 
I  have  kept  the  faith :  and  henceforth  there 
is  laid  up  for  me  a  crown  of  righteousness. 
God  has  always  sliewn  me  that  he  is  my 
God,  that  I  am  his  son,  and  that  an  eternal 
weight  of  glory  is  mine  !' 

'•  The  venerable  partner  of  his  cares, 
(and  I  may  add,  faiffiful  assistant  in  all  his 
labors,)  sitting  bedewed  with  tears  by  his 
side,  he  proceeded,  '  Go  on,  my  dear  wife, 
to  serve  the  Lord.  Hold  out  to  the  end. 
Eternal  glory  is  before  us.' 

"  After  a  silence  of  some  minutes,  he 
called  me  and  said,  'My  breath  is  almost 
gone  !  I  have  been  praying  that  I  may  go 
home  to-night.    I  had  great  happiness  in 


310 


BIOGRAPHICAL     SKETCHES 


our  worship  this  morning,  particularly  in 
singing,  which  will  make  a  part  of  my  ex- 
ercise in  a  blessed  eternity.' 

"Now  gently  closing  his  eyes,  he  cheer- 
fully gave  up  his  soul  to  God,  with  whom, 
I  doubt  not,  he  walks,  '  high  in  salvation, 
and  the  climes  of  bliss.'  This  solemn 
event  took  place  at  the  dawn  of  the  second 
day  of  November,  1784,  in  the  seventy- 
eighth  year  of  his  age.  A  suitable  dis- 
course to  his  memory  was  delivered  by  the 
late  Rev.  Charles  Bussey." 

The  name  of  Mr.  Marshall's  first  wife 
does  not  appear  from  the  papers  respecting 
him.  His  second  was  Martha  Stearns, 
sister  of  the  famous  Shubael  Stearns.  By 
his  first  wife  he  had  Daniel,  by  his  second, 
Abraham,  John,  Zaccheus.  Levi,  Moses 
Solomon,  and  Joseph  ;  and  daughters,  Eu 
nice  and  Mary.  These  children  are  all 
yet  living  in  Georgia,  at  no  great  distance 
I'rom  the  place  in  which  their  venerable  fa 
ther  finished  his  eanhly  course.  They  all 
possessed  a  competency  of  worldly  things, 
and  a  number  of  them  are  members  of  the 
Kioka  and  other  churches. 

Mr.  Marshall  after  all  his  sacrifices  for 
the  cross  of  Christ,  was  always  blessed  by 
a  bountiful  Providence  with  a  sufficiency 
of  the  meat  that  perisheth,  and  left  behind 
him  an  estate  of  considerable  value.  His 
son  Abraham  inhabits  the  mansion,  from 
which  he  was  removed  to  the  house  not 
made  with  hands. 


ELIAKIM  MARSHALL. 

Eliakim  Marshall  was  a  nephew  of 
Daniel,  and  a  native  of  Connecticut;  but 
the  lime  or  place  of  his  birth  I  have  not 
learnt.  He  was  converted  under  the  min- 
istry of  Mr.  Whitefield,  in  the  New  Light 
Stir,  and  remained  a  Psedobaptist  minister 
about  thirty  years.  He  became  a  Baptist 
in  17S6,  and  died  at  Windsor,  near  Hart- 
ford, 1791.  He  was  t.irough  life  esteemed 
a  preacher  of  piety  and  talents.  He  was 
also  often  a  member  ol"  the  Comiecticut 
legislature.  As  he  became  a  Baptist  but 
about  five  years  before  his  death,  he  was 
not  much  known  among  the  denomination: 
but  on  account  of  some  circumstances 
which  attended  his  conviction  of  Baptist 
sentiments,  his  biograpi.y  appears  worthy 
of  being  recorded.  Wliiie  Abraham  Mar- 
shall, of  Georgia,  was  on  his  way  to  visit 
New  England,  in  17SG,  aL  Philadelphia  he 
fell  in  witJi  Mr.  Winchester,  of  whom  he 
inquired  respecting  his  relatives  in  Con- 
necticut. He  informed  him  what  he  knew  ; 
and  among  other  things  observed,  that 
Eliakim  Marshall,  oi"  Windsor,  was  a  man 
of  a  sound  judgment,  a  retentive  memory, 


and  a  tender  conscience.  "  Well,"  replied 
Abraham,  "if  this  be  his  character,  I  shall 
expect  to  baptize  him  before  1  return  ;  for 
if  he  has  a  sound  judgment,  he  will  under- 
stand my  arguments  in  favor  of  believers' 
baptism,  and  against  that  of  infants;  if  he 
has  a  strong  tnemory  he  will  retain  them  ; 
and  if  he  has  a  tender  conscience,  they 
will  have  an  influence  on  his  mind."  With 
a  firm  persuasion  that  he  should  lead  his 
relative  into  the  water,  he  prosecuted  his 
journey  into  Connecticut.  It  appears  from 
the  liistory  of  the  Kioka  church,  that  this 
Abraham  Marshall  was  only  three  years 
old  when  his  father  went  from  Connecn- 
cut,  among  the  Mohawk  Indians.  He  was 
of  course  unknown  to  any  of  his  relatives 
here ;  but  he  was  received  among  them 
cordially,  and  treated  with  respect,  and  he 
made  Eliakim's  house  his  home.  He  kept 
in  mind  what  Mr.  Winchester  had  told  him 
of  his  cousin ;  but  he  resolved  that  he 
would  not  be  forward  to  introduce  the  sub- 
ject of  baptism,  nor  press  him  too  hard  at 
first.  Eliakim  frequently  expressed  a  de- 
sire to  hear  what  his  new  relation,  as  he 
called  him,  had  to  say  in  defence  of  the 
opinions  in  which  they  difiered  ;  but  Abra- 
ham waived  the  matter  for  a  time.  At 
length,  from  slight  skirmishes,  they,  by 
mutual  consent,  entered  with  all  their 
strength  into  the  baptismal  controversy,  in 
which  Eliakim  had  been  a  man  of  war 
from  his  youth,  and  now  manifested  a 
strong  assurance  of  victory.  He  began 
with  Abrahaui's  Covenant,  and  mustered 
all  the  arguments  usually  brought  in  de- 
fence of  Paedobaptism.  Abraham,  on  the 
other  hand,  opposed  his  whole  system,  as 
destitute  of  scripture  proof,  and  adduced 
his  reasons  for  his  different  beliel'.  At  the 
first  onset,  this  old  Pa?dobapiist  djvine,  as 
he  afterwards  acknowledged  to  a  friend, 
had  but  two  arguments  lelt  for  the  support 
of  his  system ;  and  continuing  to  lose 
ground,  while  striving  with  himself  to  re- 
gain it,  in  the  next  attack  he  was  complete- 
ly defeated,  and  in  a  short  time  alter  con- 
fessed his  conscience  could  not  be  easy  tilj 
he  was  baptized.  But  a  trouble  arose  on 
account  of  his  wife,  who  was  much  oppos- 
ed to  this  change  in  his  sentiments.  He 
mentioned  this  circumstance  to  Abraham, 
and  requested  his  advice.  He  replied  thai 
his  youth  did  not  qualify  him  to  prescribe 
duty  to  a  man  of  his  years  ;  "  but,"  said  he, 
■'  I  will  mention  two  passages  of  scripture, 
which  my  father  frequently  made  use  of 
in  difficult  cases,  which  are  these  'I  confer- 
red not  with  flesh  and  blood.  What  thy 
hand  findeth  to  do,  do  it  with  thy  might.'  " 
The  tender  conscience  of  this  aged  con- 
vert urged  him  to  duty;  and,  according  to 
Abraham's  expectation,  he  was  baptized 
by  him  the  day  before  he  left  the  place. 


BIOGRAPHICAL    SKETCHES, 


311 


A  large  concourse  of  people,  supposed  to 
be  two  or  three  thousand,  collected  to  wit- 
ness the  adminstration  ot'  the  solemn  rite. 
The  venerable  candidate  addressed  them 
in  the  most  melting  manner :  "  I  was  awak- 
ened," said  he,  "  under  the  preaching  of 
Whitefield,  about  forty  years  ago,  at  which 
time  my  mind  was  solemnly  impressed 
with  this  sentiment,  God  is  wisdom;  he, 
therefore,  knows  all  my  thoughts,  and  all  \ 
do.  I  was  in  the  next  place  impressed 
with  this  sentence,  Ood  is  holiness;  and 
must,  therefore,  hate  all  in  me,  which  his 
wisdom  sees  is  wrong.  I  was  in  the  third 
place  impressed  with  this  solemn  thought, 
God  is  power  ;  this  struck  me  like  thunder, 
and  brought  me  to  the  ground."  So  say- 
ing, he  burst  into  tears,  and  in  a  moment 
the  tears  were  flowing  from  a  thousand 
eyes.  "After  laboring  a  few  days,"  con- 
tinued he,  "  under  these  weighty  impress- 
ions, the  soothing  declaration,  God  is 
love,  relieved  my  distress,  removed  my 
fears,  and  filled  me  with  unspeakable  joy." 
He  expatiated  largely  on  the  interesting 
event  of  his  conversion,  and  the  most  sol- 
emn attention  pervaded  the  great  assem- 
bly.  ^ 


SILAS  MERCER. 

Silas  Mercer  was  born  near  Currituck 
bay.  North  Carolina,  February,  1745.  His 
mother  died  while  he  was  an  infant;  his 
father  was  a  zealous  member  of  the  church 
of  England  and  carefully  instructed  him 
in  the  catechism,  rites,  and  traditions  of 
that  communion.  From  early  years  young 
Silas  was  religiously  inclined ;  but  it  was 
not  till  after  he  arrived  at  manhood,  that 
he  was  brought  to  the  knowledge  of  salva- 
tion through  a  divine  Redeemer.  He  was 
for  a  long  time  embarrassed  and  bewilder- 
ed with  that  legal  system,  which  he  had 
been  taught  in  his  mother  church,  and  so 
deeply  rooted  were  the  prejudices  of  his 
education,  that  it  took  him  long  to 'learn 
that  salvation  is  not  of  works.  But  he  at 
length  gained  clear  and  consistent  views 
of  the  gospel  plan,  and  was  through  his 
long  ministry,  a  distinguished  and  power- 
ful defender  of  the  doctrine  of  free,  and 
unmerited  grace. 

Until  after  his  conversion,  Mr.  Mercer 
was  most  violently  opposed  to  Dissenters 
in  general,  and  to  the  Baptists  in  particu- 
lar. He  would  on  no  account  hear  one 
preach,  and  endeavored  to  dissuade  all 
others  from  attending  their  meetings.  He 
most  firmly  believed  what  his  father  and 
parson  had  taught  him,  that  they  were  all 
a  set  of  deceivers ;  that  their  errors  were 
dangerous  if  not  damnable,  and  that  to 


hear  one  preach  would  be  a  crime  of  pe- 
culiar enormity.  He  knew,  however,  but 
little  about  them,  only  that  they  had  been 
separated  from  the  Church,  and  ought 
therefore  to  be  opposed  and  avoided.  For 
these  reasons  he  continued  a  violent  oppo- 
ser  to  them,  and  zealously  to  defend  the 
Church.  But  his  ingenious  mind  could  not 
long  be  restrained  by  the  shackles  of  tra- 
dition, without  examining  things  for  him- 
self; he  therelbre  began  a  course  of  inqui- 
ries, which  gradually  undermined  his  tra- 
ditional creed,  and  led  on  to  the  Baptist 
ground.  He  first  resolved  to  (bllow  strictly 
the  Rubric  of  the  church,  both  in  doctrine 
and  discipline;  and  finding  it  enjoined  im- 
mersion, unless  the  weakness  of  the  child 
required  a  milder  mode,  he  had  two  of  his 
children  dipped.  The  first,  a  son,  in  a  bar- 
rel of  water  at  the  priest's  house ;  and  the 
other,  a  daughter,  in  a  tub,  which  had  been 
prepared  for  the  purpose  at  the  church. 
The  son  was  named  Jesse,  who  is  now  a 
worthy  minister  in  Georgia ;  he  was  bap- 
tized again,  on  a  profession  of  his  faith, 
and  is  of  course  an  i4«a-Baptist.  Mr. 
Mercer  was  also  struck  with  the  neglect 
of  discipline  in  the  church ;  he  saw  with 
pain  that  persons  grossly  immoral  in  many 
respects  were  admitted  to  their  communion, 
and  became  convinced  that  things  ou<rht 
not  so  to  be.  Hervey's  Theron  and  Aspa- 
sio  started  him  from  the  Armenian  system, 
and  set  him  on  a  train  of  reflections,  which 
issued  in  a  thorough  conviction  of  the  doc- 
trine of  the  gospel.  He  labored  to  reform 
the  church :  but  finding  the  building  was 
too  far  gone  to  be  repaired,  he  receded 
from  it  with  reluctant  steps,  and  became  a 
Baptist  when  he  was  about  thirty  years  of 
age,  and  continued  from  that  time  to  the 
end  of  his  life  an  ornament  to  their  cause, 
and  a  skilful  defender  of  their  disiinguish- 
ing  tenets. 

Few  men,  perhaps,  have  had  more  severe 
conflicts  in  renouncing  the  prejudices  of 
education,  than  Mr.  Mercer.  His  kind  but 
bigoted  father  threw  in  his  way  obstacles, 
which  he  could  not  at  first  surmount,  the 
church  priest,  and  the  whole  Episcopal 
fraternity  around  him,  used  the  most  assid- 
uous endeavors  to  prevent  him  from  going 
among  the  heretical  Baptists.  The  first 
minister  of  the  denomination  he  ever  heard 
preach,  was  a  Mr.  Thomas,  at  that  time  a 
successful  preacher  in  North  Carolina.  It 
was  with  much  reluctance,  and  with  many 
fearful  apprehensions  of  the  dangerous 
consequences,  that  he  was  induced  to  at- 
tend the  meeting.  But  in  spite  of  all  his 
prejudices,  the  preacher  drew  his  attention, 
and  led  him  to  think  he  was  not  such  a 
dangerous  deceiver  as  he  had  always  be- 
fore supposed. 

This  was  on  Monday.     The  next  Lord's 


312 


BIOGRAPHICAL    SKETCHES. 


day  the  priest  being  absent,  and  his  father 
being  clerk,  performed  as  usual  the  duties 
of  his  office.  As  yet,  none  of  the  family 
knew  that  Silas  had  been  to  the  Baptist 
meeting.  After  the  service  of  the  day  was 
over,  a  person  asked  him  in  the  hearing  of 
his  father,  how  he  liked  the  Baptist  preach- 
er? He  was  much  confused,  and  knew 
not  what  to  answer:  but  his  conscience 
obliged  him  to  express  some  degree  of  ap- 
probation. At  which  the  old  gentleman 
burst  into  tears,  and  exclaimed,  "  Silas,  you 
are  ruined  !"  and  out  he  went,  hastily  home. 
Silas,  alarmed,  took  hastily  after  him,  to 
soothe  his  grief,  and  appease  his  resent- 
ment. The  offending  father  and  offending 
son  were  so  deeply  affected  with  the  trifling 
affair,  that  they  forgot  their  wives,  and  left 
them  to  go  home  alone. 

The  charm  was  now  broken ;  and  from 
this  period  Mr.  M.  began  to  entertain  more 
favorable  views  of  the  people  he  had  hith- 
erto so  much  censured  and  despised.  Not 
long  after  this,  he  removed  to  Georgia,  and 
settled  in  what  is  now  Wilks  county,  where 
about  1775,  he  was  baptized  by  Mr.  Alex- 
ander Scott,  united  with  the  church  at  Ki- 
oka,  by  which  he  was  almost  immediately 
approbated  to  preach.  At  the  commence- 
ment of  the  American  war,  he  fled  for 
shelter  to  Halifax  county,  in  his  native 
state,  where  he  continued  about  six  years, 
all  of  which  time  he  was  incessantly  en- 
gaged in  preaching  as  an  itinerant  in  dif- 
ferent places  around  ;  and  it  is  found  by 
his  journal,  that,  take  the  whole  six  years 
together,  he  preached  oftener  than  once  a 
day ;  that  is,  more  than  two  thousand  ser- 
mons in  the  time.  At  the  close  of  the  war, 
he  returned  to  his  former  residence  in 
Georgia,  where  he  continued  to  the  end  of 
his  days. 

In  this  state  he  labored  abundantly  with 
good  effect,  and  was  the  means  of  planting 
a  number  of  churches  in  different  parts  of 
the  country.  He  was  justly  esteemed  one 
of  the  most  exemplary  and  useful  ministers 
in  the  southern  states.  His  learning  was 
not  great,  but  having  a  desire  that  his 
young  brethren  might  obtain  greater  ad- 
vantages than  he  had  enjoyed,  he  had  set 
up  a  school  at  his  house,  procured  an  able 
teacher,  and  was  in  a  promising  way  to 
promote  the  interests  of  learning  in  the 
churches  around  him  ;  but  in  the  midst  of 
his  benevolent  plans  and  distinguished  use- 
fulness, he  was,  after  a  short  illness  remov- 
ed from  the  scene  of  his  employments,  in 
1796,  in  the  fifty-second  year  of  liis  age. 

The  following  portrait  of  Mr.  Mercer's 
character,  is  found  in  Mr.  Semple's  Histo- 
ry of  the  Virginia  Baptists,  page  82.  "  Mr. 
Mercer,  both  in  countenance  and  manners, 
had  considerably  the  appearance  of  stern- 
ness :  and  to  feel  quite  free  in  his  company, 


it  was  necessary  to  be  well  acquainted 
with  him.  He  seldom  talked  on  any  other 
subject  excepting  religion  ;  and  when  in 
company  with  young  preachers,  or  those 
who  might  question  his  doctrine  or  his 
opinions,  his  remarks  chiefly  turned  upon 
polemical  points.  He  was  indefatigable  in 
striving  to  maintain  his  opinions ;  and  for 
this  purpose  would  hear  any  and  all  the 
objections  that  could  be  raised  and  would 
then  labor  assiduously  to  remove  them. 
His  arguments,  however,  neither  in  private 
nor  public,  were  ever  dressed  with  oratori- 
cal ornaments.  He  spoke  and  acted  like 
one  who  felt  himself  surrounded  by  the 
impregnable  bulwarks  of  truth,  and  there- 
fore did  not  wish  to  parley."* 

He  was  more  distinguished  as  a  preach- 
er than  writer ;  but  he  devoted  considera- 
ble time  to  study,  and  the  following  pieces 
were  the  productions  of  his  leisure  hours ; 

1st.  Tyranny  Exposed,  and  True  Lib- 
erty Discovered,  in  a  12mo.  pamphlet  of 
sixty-eight  pages,  the  design  of  which  was 
to  show  the  rise,  reign  and  downfall  of 
Antichrist. 

2d.  The  Supposition  of  the  Divine  Right 
of  Infants  to  Baptism,  from  their  formerly 
having  a  Right  to  Circumcision.  Confuted, 
being  a  Letter  to  a  Friend.  This  piece 
was  not  printed. 

3d.  The  History  of  Baptism,  carried  to 
some  extent,  but  left  unfinished. 

4th.  Two  Letters  on  Election,  left  un- 
published. 


JOSHUA  MORSE. 

Joshua  Morse  was,  in  his  day,  a  very 
eminent  preacher  among  the  Baptists  in 
New  England.  He  was  born  in  South 
Kingston,  Rhode  Island,  April  10,  1726. 
His  grandfather  came  from  the  west  of 
England  to  Rhode  Island,  in  the  early  part 
of  the  settlement  of  the  colony,  and  served 
as  a  chaplain  in  the  first  war  in  which  this 
counJ;ry  was  engaged  against  the  French. 
The  son,  from  whom  the  subject  of  this 
memoir  descended,  whose  name  does  not 
appear,  was  not  a  professor  of  religion,  but 
was  by  education  a  Baptist,  as  his  father 
was  of  that  persuasion.  Young  Joshua, 
at  the  age  of^  sixteen,  in  the  time  of  the 
New  Light  Stir,  was  awakened  to  religious 
concern.  When  the  zealous  New  Lights 
began  to  make  a  noise  in  the  neighborhood, 
he,  with  others,  was  ready  to  reproach  and 
despise  them  ;  but  the  very  first  meeting 
he  attended,  his  mind  was  arrested.  When 
he  first  entered  it,  he  saw  them  so  zealous- 


*  Mr.  Mercer  is  here  described  as  he  appeared  in  Vir- 
siinia,  in  17'.)1,  in  company  witli  Jeremiah  Walker,  in  the 
lime  of  a  great  controversy  respecting  doctrinal  points. 


BIOGRAPHICAL    SKETCHES. 


3lS 


ly  affected,  that  he  hesitated  not  to  say 
that  they  were  all  deluded;  but  he  came 
away  under  fearful  apprehensions  of  being 
made  miserable  forever.  Soon  after  he 
was  made  to  rejoice  in  the  truth,  he  be- 
came a  zealous  exhorter,  and  at  the  age 
of  eighteen  commenced  his  ministerial 
labors,  which  he  continued  with  much  re- 
putation and  success  for  upwards  of  fifty 
years. 

The  early,  and  indeed  the  greatest  part 
of  his  ministry,  was  spent  in  Connecticut. 
He  first  began  preaching  in  Stonnington, 
where  he  was  much  opposed,  abused  and 
persecuted,  by  a  set  of  bigoted  gentry  who 
declared  that  his  preaching  was  not  accord- 
ing to  law.  At  that  time,  every  man  who 
opened  his  doors  for  a  Dissenter  to  preach, 
was  liable  to  be  fined  jive  pounds,  the 
preacher  was  subjected  to  a  fine  of  ten 
shillings,  and  every  hearer  to  five.  The 
first  time  Mr.  Morse  preached  at  Stonning- 
ton, he  was  apprehended,  carried  before  a 
magistrate,  sentenced  to  pay  the  ten  shil- 
lings, or  be  whipped  ten  lashes  at  the  pub- 
lic whipping  post.  The  fine  he  could  not 
pay,  and  of  course  the  lashes  he  was  pre- 
paring to  receive.  He  was  taken  to  the 
post  by  the  order  of  the  magistrate,  but  the 
constable  instead  of  inflicting  the  lashes, 
plead  the  cause  of  the  innocent  sufferer, 
remonstrated  against  the  wickedness  of  the 
law,  the  cruelty  of  the  court,  and  utterly 
refused  performing  the  barbarous  duty 
which  had  been  assigned  him.  After 
spending  some  time  in  this  awkward  posi- 
tion, the  constable  tendered  the  magistrate 
from  his  own  pocket  the  fine  which  had 
been  exacted.  The  magistrate,  probably 
ashamed  of  his  conduct,  offered  it  to  Mr. 
Morse,  and  bid  him  receive  it,  and  go 
peaceably  away.  But  as  he  would  pay  no 
money,  so  he  would  receive  none,  and  his 
persecutors  finding  him  rather  unmanage- 
able, went  off  and  left  him  to  take  his  own 
course.  For  a  number  of  years  after  this. 
he  was  often  opposed,  sometimes  by  law, 
but  more  frequently  by  mobs. 

His  preaching  was  attended  with  much 
success,  and  that  encouraged  him  and  en- 
raged his  opposers.  In  one  of  his  meet- 
ings, one  of  the  reverend  gentlemen  of  the 
town  came  in  just  as  he  was  beginning  his 
sermon,  put  his  hand  on  his  mouth,  and 
then  bid  a  brother,  whom  he  had  brought 
with  him,  to  strike  him.  At  another  time 
a  man  came  in  while  he  was  preaching, 
and  struck  him  with  such  violence  on  his 
temple,  that  it  brought  him  to  the  floor ; 
when  he  arose,  he  looked  on  his  persecu- 
tor, and  with  emotions  of  pity,  said,  "  if 
you  die  a  natural  death,  the  Lord  hath  not 
spoken  by  me."  This  man,  not  long  after, 
went  to  sea,  fell  from  the  vessel  and  was 
drowned.  At  another  meeting  he  was 
Vol.  1.— Nn. 


knocked  down  while  in  prayer ;  he  was 
then  seized  by  the  hair,  dragged  out  of  the 
house  down  high  steps  to  the  ground,  and 
so  deeply  bruised  in  his  head  and  face, 
that  he  carried  some  of  the  scars  to  his 
grave. 

These  are  a  few  of  the  sufferings  of  this 
eminent  man  of  God  in  the  early  part  of 
his  ministry.  He  was  also  frequently 
threatened  by  mobs,  who  did  not  carry 
their  persecuting  designs  into  execution. 
After  preaching  once  at  Stonnington,  he 
was  informed  that  a  gang  was  out  of  doors, 
who,  like  Paul's  persecutors,  had  sworn 
that  they  would  kill  him  when  he  came 
out.  His  wife,  who,  it  appears,  was  with 
him,  and  his  friends  entreated  him  not  to 
go  out;  but  having  another  appointment 
some  distance  off,  he  resolved  to  fulfil  it, 
and  said  to  his  friends,  "  What  mean  ye  to 
weep  and  break  my  heart?"  &c.  As  soon 
as  he  was  out  of  the  door,  he  lifted  up  his 
hands  and  began  to  pray  for  his  persecu- 
tors; they,  conlbunded  by  this  new  mode 
of  warfare,  immediately  dropped  their  clubs; 
some  begged  his  pardon,  and  the  rest  fled 
away. 

But  in  the  midst  of  all  these  persecutions, 
his  labors  were  attended  with  great  suc- 
cess ;  many  were  awakened  by  his  means, 
and  some  churches  in  Rhode  Island  and 
Connecticut  rose  under  his  ministry.  About 
1750,  he  was  ordained  to  the  care  of  a 
church  in  the  north  parish  of  New  London, 
now  called  Montville.  Two  or  three  years 
after  he  moved  to  Fishkill  in  the  state  of 
New  York,  where  he  remained  about  two 
years,  when,  by  the  earnest  entreaties  of 
the  church  which  he  had  left,  he  came 
back  to  live  among  them.  Here  he 
preached  principally  till  1779,  when  he  re- 
moved to  Sandisfield,  Massachusetts,  where 
a  church  rose  under  his  labors,  which  he 
continued  to  serve  as  pastor,  until  within 
about  a  month  of  his  death,  which  happen- 
ed July,  1795,  in  the  seventy-ninth  year  of 
his  age,  and  fifty-third  of  his  ministry.  He 
had  been  some  time  laboring  under  a  dis- 
ease, which  he  expected  would  end  in  his 
dissolution.  About  four  weeks  before  he 
died,  he  called  his  church  together,  and 
gave  them  his  last  advice  and  benediction. 
He  had  composed  a  hymn  to  be  sung  at 
his  funeral,  and  he  now  made  choice  of  a 
passage  to  be  preached  from  on  this  occa- 
sion, which  was,  "  This  is  a  faithful  saying, 
and  worthy  of  all  acceptation,  that  Christ 
Jesus  came  into  the  world  to  save  sinners, 
of  whom  I  am  chief"  The  sermon  was 
preached  by  Elder  Rufus  Babcock,  then  of 
Colebrook. 

Mr.  Morse  was  early  acquainted  with 
Mr.  Whitefield,  and  caught  much  of  the 
zeal,  of  that  famous  itinerant.  His  preach- 
ing was  solemn  and  instructive,  and  the 


314 


BIOGRAPHICAL     SKETCHES 


rules  which  he  laid  down  for  others,  he 
practised    himself.      He    was    singularly 

frave  and  devout,  insomuch,  that  it  is  said 
y  those  who  were  long  acquainted  with 
him,  that  he  was  never  known  to  laugh. 
He  often  entered  so  feelingly  into  his  dis- 
courses, as  to  weep  almost  from  beginning 
to  end.  He  was  well  instructed  in  the 
doctrine  of  the  cross;  and  his  knowledge 
of  the  scriptures  was  exceeded  by  few. 
His  memory  was  retentive,  his  voice  pecu- 
liarly commanding  and  impressive,  and  his 
preaching,  if  not  eloquent,  was  pathetic 
and  persuasive. 

He  was  honored  in  every  relation  he 
sustained,  and  his  usefulness  as  a  minister 
of  the  word  was  exceeded  by  few  in  his 
day.  He  was  above  the  middle  stature,  of 
a  robust  constitution,  and  well  fitted  for  the 
labors  and  hardships  which  itinerant 
preachers  of  his  time  were  obliged  to  en- 
dure. Being  honored  of  God  as  the  in- 
strument of  turning  many  to  righteousness, 
and  always  bearing  about  with  him  the 
marks  of  the  Lord  Jesus,  he  was  much 
beloved  throughout  an  extensive  circle 
when  living,  and  his  name  is  still  mention- 


he  stood  in  that  relation,  except  a  few 
years  during  the  revolutionary  war,  till  his 
death,  which  took  place  March  5,  1795, 
when  he  was  aged  sixty-three  years. 

The  church  at  the  High  Hills  oi'  Santee 
was  gathered  under  his  ministry,  in  1770: 
at  which  time  and  place  a  great  attention 
lo  religion  was  excited  by  his  preaching, 
among  a  numerous  people,  who  iiad  been 
till  then  very  careless,  and  unacquainted 
with  vital  religion. 

He  was  very  infirm  about  ten  years  be- 
fore his  death;  and  during  the  last  two  of 
them,  one  of  the  most  afflicted  of  men. 
But  during  the  whole  he  exhibited  a  sub- 
lime example  of  faith,  patience,  and  resig- 
nation to  the  will  of  God;  of  concern  ibr 
the  divine  glory,  for  the  interests  of  the 
church  at  large,  of  that  with  which  he  was 
connected  in  particular,  and  for  the  salva- 
tion of  individuals  with  whom  he  was  con- 
nected or  conversant.  When  public  wor- 
ship was  supported  at  the  place  of  worship 
nearest  to  him,  about  three  miles  distant, 
he  was  several  times  carried  there  on  his 
bed,  lying  down  during  the  service;  and 
if  he  found  himself  able,  which  he  some- 


ed  with  peculiar  marks  of  respect,  by  many  times  did,  would  sit  up  at  the  conclusion 
of  the  ancient  saints,  who  enjoyed  his  ac-  of  the   worship,  and  address  a  few  words 


quamtance. 

Mr.  Morse  married,  when  about  twenty- 
four  years  of  age,  Susannah,  the  eldest 
daughter  of  Mr.  Joseph  Babcock,  of  Wes- 
terly, Rhode  Island,  by  whom  he  had  ma- 
ny children.  Seven  of  them  are  yet  living, 
and  his  youngest  son,  Ashael  is  pastor  of 
the  church  in  Suffield,  Connecticut.  From 
his  narrative  of  the  life  of  his  venerable 
father,  the  substance  of  this  sketch  has 
been  extracted.  His  widow  survived  him 
about  fifteen  years,  and  died  lately  in  the 
eightieth  year  of  her  age. 


JOSEPH  REESE. 

Joseph  Reese  was  born  at  Duck  Creek, 
in  Kent  county,  then  in  the  province  of 
Pennsylvania,  but  now  in  the  state  of  Del- 
aware. He  was  removed  to  South  Caro- 
lina in  1745,  when  but  nine  years  of  age, 
and  during  his  youthful  days  was  very  gay 
and  fond  of  pleasure.  His  conversion, 
therefore,  which  took  place  in  1760,  under 
the  ministry  of  Rev.  Philip  Mulky,  was 
remarkable,  and  drew  much  attention.  Mr. 
Reese  was  baptized  soon  after  his  conver- 
sion by  Mr.  Mulky,  and  commenced  preach- 
ing soon  after  his  baptism.  His  ordination, 
however,  for  some  reason,  was  deferred 
until  1768,  when  it  was  performed  by 
Messrs.  Oliver  Hart,  and  Evan  Pugh.  He 
was  at  the  same  time  installed  pastor  of 
the  church  at  the  Congoree,  with  which 


to  the  congregation  in  the  style  of  conver- 
sation and  advice,  by  which  they  were 
generally  melted  into  tears.  His  last  at- 
tendance at  the  church  was  about  twelve 
months  before  his  death ;  at  which  time, 
in  great  pain  and  weakness,  he  adminis- 
tered the  Lord's  supper.  God  was  pleased, 
in  the  midst  of  all  his  affliction,  to  atford 
him  the  consolations  of  grace,  and  he  died 
in  much  assurance  of  his  interest  in  the 
Redeemer,  whom  he  loved. 

Mr.  Reese  was  a  man  of  good  under- 
standing and  warm  affections.  His  piety, 
it  is  believed,  was  never  called  in  question. 
He  had  but  little  education,  though  he 
made  improvements  after  he  began  to 
preach:  but  he  had  a  large  fund  of  evan- 
gelical and  experimental  knowledge.  His 
natural  eloquence,  and  command  of  the 
passions  of  his  hearers  were  extraordina- 
ry. He  was  both  a  Boanerges,  and  a  son 
of  consolation.  His  voice  and  his  counte- 
nance are  said  to  have  affected  his  hearers 
like  an  enchantment.  In  the  early  part  of 
his  ministry  he  met  with  much  opposition, 
but  with  surprising  success. 

One  William  Reese  was  exceedingly 
mad  against  him,  as  he  was  preaching  at 
the  High  Hills  of  Santee,  swearing  and 
threatening  what  he  would  do  to  him  ;  but 
before  the  service  of  the  day  was  over,  this 
same  opposer  was  observed  to  tremble,  and 
look  about  him  as  if  he  was  meditating  to 
run  away,  but  did  not  do  so;  presently  he 
swooned ;  when  he  came  to  himself  and 
appearing  in  a  shivering  condition,  a  com- 


BIOGRAPHICAL     SKETCHES. 


315 


panion  of  his  said,  "  Will.,  you  are  cold, 
will  you  go  to  the  fire  ?"  He  replied,  '•  1 
am  going  to  the  fire !  the  fire  of  hell !  O 
Lord,  save  me !"  His  distress  was  great 
for  a  considerable  time,  during  which  he 
made  a  public  acknowledgment  of  his 
wicked  conduct  and  persecuting  intentions. 

At  another  time,  when  he  was  preaching 
at  Congaree,  one  Robert  Liass  made 
towards  him,  with  a  hickory  club,  saying, 
"  that  he  would  wear  it  out  on  the  bawling 
dog's  back."  But  he  was  hindered  from 
his  purpose,  and  persuaded  to  be  quiet. 
Soon  after,  he  was  observed  to  be  affected, 
but  said  nothing.  It  was  not  long,  howev- 
er, before  he  sent  for  Mr.  Reese  in  the 
night,  and  said,  '•  I  am  damned  !  I  am  go- 
ing to  hell!"  Mr.  Reese  said,  "Perhaps 
not,  perhaps  not."  Liass  replied  hastily, 
"  Is  there  a  peradventure  ?  thank  God  for 
that !  Had  I  a  certainty  of  it,  I  would 
endure  a  thousand  deaths !  I  would  rot 
piece  by  piece,  and  be  a  thousand  years 
rotting,  if  it  would  secure  me  from  going 
to  hell !" 

Whether  these  men.  who  were  so  remark- 
ably convicted,  were  ever  converted,  we 
are  not  informed. 

Mr.  Reese  was  a  warm  friend  to  his 
country  in  the  revolutionary  war,  and  rep- 
resented the  district  in  which  he  lived,  in 
the  state  legislature,  when  the  first  consti- 
tution was  tbrmed  for  South  Carolina. 


SHUBAEL  STEARNS. 

Shabuel  Stearns. — The  outlines  of 
Mr.  Stearns'  biography  may  be  looked  for 
in  the  History  of  the  Separate  Baptists, 
with  whom  he  appears  to  have  been  inti- 
mately connected,  and  as  much  has  alrea- 
dy been  said  of  this  eminent  man  of  God, 
it  will  be  unnecessary  to  say  much  here 
respecting  him. 

I\Ir.  Stearns  was  a  man  of  small  stature, 
but  of  good  natural  pans  and  sound  judg- 
ment. Of  learning  he  had  but  a  little 
share,  yet  he  was  pretty  well  acquainted 
with  books.  His  voice  was  musical  and 
strong,  which  he  managed  in  such  a  man- 
ner, as  one  while,  to  make  sol't  impressions 
on  the  heart,  and  fetch  tears  from  the  eyes 
in  a  mechanical  way ;  and  anon,  to  shake 
the  very  nerves,  and  throw  the  animal  sys- 
tem into  tumults  and  pertubations.  All  the 
Separate  Baptists  copied  after  him  in  tones 
of  voice  and  actions  of  body ;  and  some 
few  exceeded  him.  His  character  was  in- 
disputably good,  both  as  a  man,  a  Chris- 
tian, and  a  preacher.  In  his  eyes  was 
something  very  penetrating,  which  seem- 
ed to  have  a  meaning  in  every  glance. 
Many  stories  have  been  told  respecting  the 


enchantments  of  his  eyes  and  voice,  but 
the  two  following  examples  we  give,  with 
the  more  confidence,  because  the  subjects 
of  them,  viz :  Tidence  Lane  and  Elnathan 
Davis,  were  men  of  sense  and  reputation, 
and  afterwards  became  distinguished  min- 
isters of  the  Baptist  society. 

"  When  the  fame  of  Mr.  Stearns'  preach- 
ing (said  Mr.  Lane,)  had  reached  the  Yad- 
kin, where  I  lived,  I  felt  a  curiosity  to  go 
and  hear  him.  Upon  my  arrival,  I  saw  a 
venerable  old  man  sitting  under  a  peach- 
tree  with  a  book  in  his  hand,  and  the  peo- 
ple gathering  about  him.  He  fixed  his 
eyes  upon  me  immediately,  which  made 
me  feel  in  such  a  manner  as  I  never  had 
felt  before.  I  turned  to  quit  the  place,  but 
could  not  proceed  far.  I  walked  about 
sometimes  catching  his  eyes  as  I  walked. 
My  uneasiness  increased  and  became  intol- 
erable. I  went  up  to  him,  thinking  that  a 
salutation  and  shaking  of  hands  would  re- 
lieve me;  but  it  happened  otherwise.  I 
began  to  think  that  he  had  an  evil  eye, 
and  ought  to  be  shunned ;  but  shunning 
him  I  could  no  more  effect,  than  a  bird  can 
shun  the  rattle-snake,  when  it  fixes  his 
eyes  upon  it.  When  he  began  to  preach, 
my  pertubations  increased,  so  that  nature 
could  no  longer  support  them,  and  I  sunk 
to  the  ground." 

Mr.  Lane  afterwards  became  a  very 
useful  Baptist  minister,  and  was  one  of  the 
first  of  the  denomination,  who  removed  to 
Tennessee,  where  he  administered  until 
his  death,  with  reputation  and  success. 

''  Elnathan  Davis  had  heard  that  John 
Steward  was  to  be  baptized  such  a  day  by 
Mr.  Stearns.  Now  this  Steward  being  a 
very  large  man,  and  Stearns  of  small  stat- 
ure, he  concluded  there  would  be  some  di- 
version if  not  drowning ;  therefore  he  gath- 
ered about  eight  or  ten  of  his  companions 
in  wickedness,  and  went  to  the  spot.  Mr. 
Stearns  came  and  began  to  preach.  Elna- 
than went  to  hear  him,  while  his  compan- 
ions stood  at  a  distance.  He  was  no  soon- 
er among  the  crowd,  than  he  perceived 
some  of  the  people  tremble,  as  if  in  a  fit  of 
the  ague ;  he  felt  and  examined  them,  in 
order  to  find  if  it  were  not  a  dissimulation  ; 
meanwhile  one  man  leaned  on  his  shoul- 
der, weeping  bitterly :  Elnathan  perceiving 
he  had  wet  his  new  while  coat  pushed  him 
off,  and  ran  to  his  companions,  who  were 
sitting  on  a  log  at  a  distance.  When  he 
came,  one  said,  '  Well,  Elnathan,  what  do 

you   think   now    of  these people  ?• 

affixing  to  them  a  profane  and  reproachful 
epithet.  He  replied,  '  There  is  a  trembling 
and  crying  spirit  among  them  :  but  wheth- 
er it  be  the  Spirit  of  God  or  the  devil,  I 
don't  know  ;  if  it  be  the  devil,  the  devil  go 
with  them,  lor  1  will  never  more  venture 
myself  there.'     He  stood  awhile  in   that 


316 


BIOGRAPHICAL     SKETCHES 


resolution ;  but  the  enchantment  of  Stearns' 
voice  drew  him'  to  the  crowd  once  more. 
He  had  not  been  long  there  before  the 
trembling  seized  him  also ;  he  attempted 
to  withdraw :  but  his  strength  failing,  and 
his  understanding  being  confounded,  he 
with  many  others  sunk  to  the  ground. 
When  he  came  to  himself,  he  found  nothing 
in  him  but  dread  and  anxiety,  bordering 
on  horror.  He  continued  in  his  situation 
some  days,  and  then  found  relief  in  Christ. 
Immediately  he  began  to  preach  conversion 
work,  raw  as  he  was,  and  scanty  as  his 
knowledge  must  have  been." 

Mr.  Davis  was  born  in  Baltimore  county, 
Maryland,  1736 ;  was  bred  a  Seventh-day 
Baptist;  went  lo  Slow  River,  in  North 
Carolina,  in  1755:  was  baptized  by  Shubael 
Stearns  at  Sandy  Creek,  and  ordained  by 
Samuel  Harris,  jn  1764 ;  continued  in  North 
Carolina  until  1798,  when  he  removed  to 
South  Carolina,  and  settled  in  the  bounds 
of  the  Saluda  association. 

Mr.  Stearns  died  November  20,  1771,  at 
Sandy  Creek,  and  was  buried  near  his 
meeting-house. — Edwards. 


GARDNER  THURSTON. 

Gardner  Thurston  was  the  son  of  Ed 
ward  and  Elizabeth  Thurston,  and  was 
born  in  Newport,  Rhode  Island,  November 
14,  1721.  When  he  was  but  a  small  lad 
some  of  his  relatives  in  the  country  obtain- 
ed him  to  tarry  with  them  for  a  season, 
where  the  aged  and  religious  were  highly 
pleased  lo  learn  that  their  little  visitant  had 
such  a  taste  for  devotion,  that  he  was  known 
to  exhort  his  young  associates  lo  remember 
their  Creator,  and  implore  his  aid  whenev- 
er they  formed  any  plan  for  enjoyment, 
and  wi.shed  to  be  successful.  To  press  his 
exhortations  powerfully  upon  their  hearts, 
and  satisfy  his  conscience,  he  was  seen  in 
their  little  circles  praying  to  God.  The 
pious  kept  these  things  in  their  minds,  be- 
lieving it  highly  probable,  Infinite  Wisdom 
had  designed  him  to  be  an  instrument  of 
great  good  among  mankind. 

After  he  returned  to  Newport,  and  had 
been  some  time  under  the  ministry  of  the 
Rev.  Mr.  Whitman,  and  his  colleague. 
Rev.  Nicholas  Eyers,  he  wrote  them  the 
following  letter : 

"Dearly  beloved  Fathers  in  Christ, 
— Through  the  wonderful  mercy  of  God,  I 
am  brought  to  see  niyself  in  a  lost  condi- 
tion, and  his  word  and  my  conscience  tes- 
tify, that  in  such  a  state  of  nature,  I  am  a 
child  of  wrath. 

"  Sirs,  I  consider  that  the  gospel  requires 
a.  positive  change  in  all  who  will  be  admit 


ted  into  the  kingdon  of  God ;  and  that  this 
change  is  new  forming  the  heart,  and  sub- 
jecting the  whole  man  to  the  service  of 
Christ:  that  he  may  be  translated  out  of 
the  kingdom  of  darkness  into  the  kingdom 
of  God's  dear  Son.  Knowing  my  own 
inability  to  deliver  myself,  I  find  that  I  can- 
not do  any  thing  pleasing  to  God  of  my- 
self; I  cannot  come  to  that  true  and  saving 
faith  in  Jesus  Christ,  with  which  remission 
of  sins  is  connected ;  neither  can  I  make 
satisfaction  for  the  least  of  my  transgres- 
sions: therefore,  O  Sirs,  I  desire  to  de- 
pend wholly  and  alone  upon  the  free  grace 
of  God  in  Jesus  Christ,  for  wisdom,  right- 
eousness, sanctification  and  redemption," 
&c. 

Soon  after  he  wrote  to  these  ministers, 
who  were  over  him  in  the  Lord,  he  obtain- 
ed peace  in  believing,  and  joy  in  the  Holy 
Ghost:  but  did  not  make  a  public  profes- 
sion of  his  faith  in  God,  till  April  4,  1741. 
When  this  day  came,  his  mind  was  cover- 
ed with  darkness,  and  filled  with  distressing 
fears,  that  he  rested  short  of  the  Rock  of 
Ages,  as  the  foundation  of  his  hope :  and 
that  he  should  inevitably  be  a  hypocrite  if 
he  joined  the  church.  In  this  trying  period 
of  ihis  life,  he  endeavored  to  make  God  his 
refuge,  and  prayed  for  the  light  of  his 
countenance,  that  he  might  be  led  under- 
standingly  to  know  and  to  do  his  will.  The 
time  arrived  in  which  he  was  to  be  exam- 
ined as  a  candidate  lor  baptism.  But  his 
fears  concerning  himself  still  continued, 
and  multiplied  to  such  an  host  against  him, 
that  when  he  came  to  the  meeting-house 
door,  he  dared  not  enter,  but  turned  and 
walked  into  a  small  burying-ground,  and 
sat  down  upon  a  rock.  Tlie  place,  by  the 
kind  hand  of  God  upon  him,  was  made 
ike  the  resting-place  which  Jacob  found, 
as  he  journeyed  from  Beersheba  to  Pada- 
naram.  About  sixty  years  afterward,  walk- 
ing in  the  same  burying-ground,  Mr. 
Thurston  stopped,  and  putting  his  staff  up- 
on the  rock,  said,  "  There  I  eat  down,  over- 
whelmed with  distress,  while  the  church 
were  waiting  for  me  to  come  in,  to  give 
them  an  account  of  the  dealings  of  God 
with  my  soul.  Soon  after  I  sat  down  I  was 
enabled,  through  rich  grace,  to  give  up 
myself,  and  all  I  had,  into  the  hands  of  my 
blessed  Jesus,  who  immediately  dispelled 
the  darkness  which  covered  me,  removed 
my  distress,  filled  me  with  peace  and  con- 
solation, and  gave  me  strength  to  declare 
what  he  had  done  for  my  soul." 

He  was  received  by  the  church,  and 
baptized  by  iheir  pastor,  the  Rev.  Nicholas 
Eyers,  and  enjoyed  great  peace  of  mind, 
and  establishment  in  the  doctrine  of  Christ. 

He  was  highly  esteemed  by  the  church, 
las  a  pious  and  promising  youth  and  took 


BIOGRAPHICAL     SKETCHES. 


317 


an  active  part  in  their  conference  meetings, 
till  God  was  pleased  to  call  him  to  declare 
more  publicly  the  glad  tidings  of  salvation. 

The  church  were  so  well  satisfied  with 
his  account  of  the  operation  of  the  divine 
spirit  upon  his  mind,  and  his  leading  views 
of  the  great  truths  of  the  Christian  sys- 
tem, that  after  hearing  him  a  number  of 
times,  they  gave  him  approbation  to  preach 
in  174S,  and  requested  him  to  be  an  assist- 
ant to  their  pastor.  Rev.  Nicholas  Eyers. 

He  from  this  time  preached  generally 
once  on  the  Lord's-day,  and  one  lecture 
every  week.  His  desire  for  information, 
especially  in  divinity,  was  great,  which  he 
had  an  opportunity  to  gratify  above  many ; 
for  Mr.  Eyers,  with  whom  he  was  most  in- 
timately connected,  was  a  man  of  talents 
and  learning. 

Mr.  Eyers,  died  suddenly,  February  15, 
1759,  having  preached  part  of  the  Lord's- 
day  before ;  and  Mr.  Thurston  was,  by  the 
church,  invited  to  succeed  him ;  and  was 
accordingly  ordained  to  the  pastoral  office 
on  the  29th  of  April  following. 

As  he  was  born  and  educated  with  the 
people  with  whom  he  had  now  engaged  to 
serve,  he  was  not  ignorant  of  their  expect- 
ations from  him  as  their  pastor.  He  there- 
fore determined  to  give  himself  wholly  to 
the  all  important  work  of  preaching  the 
glorious  gospel  of  Christ,  and  to  finish  his 
course  with  joy.  Consequently  he  left  his 
former  business,  which  was  lucrative,  clos- 
ed his  accounts,  and  entered  into  the  vine- 
yard of  the  Lord  with  all  his  heart;  plead- 
ing the  sweet  promise  which  flowed  from 
the  Saviour's  lips,  "Lo  I  am  with  you 
alway,  even  to  the  end  of  the  world." 

Mr.  Thurston  was  endowed  with  an  ex- 
cellent disposition,  and  possessed  a  good 
natural  constitution,  with  a  quick  and  bril- 
liant imagination.  He  was  mild,  studious 
and  amiable  in  his  family ;  lively  and  en- 
gaging in  the  society  of  his  friends  ;  tender, 
solemn  and  devotional  among  the  sons  and 
daughters  of  affliction ;  easy  and  graceful 
in  his  public  movements ;  his  voice  was 
strong  and  melodious,  and  his  heart  all 
alive  in  the  great  and  arduous  work  of  the 


was  favored  with  repeated  revivals  of  relig- 
ion among  his  people.  Though  these  re- 
vivals were  small  in  comparison  with  what 
niany  experience  in  the  present  day,  yet 
his  success  was  not  measured  by  the  dura- 
tion of  his  ministry ;  for  many  who  joined 
the  church  a  number  of  years  after  he  was 
dead,  dated  their  awakenings,  and  some 
the  beginning  of  their  hope  in  the  Sav- 
iour's merits,  under  his  preaching.  A 
number  of  ministers  own  him  as  an  instru- 
ment in  the  Lord's  hands  of  their  awaken- 
ing, comfort,  and  establishment  in  the  faith 
of  God's  elect. 

Mr.  Thurston  was  well  acquainted  with 
afflictions  and  bereavements ;  for  he  lived 
to  see  all  his  near  relations  buried,  except 
one  daughter ;  and  having  passed  through 
many  temptations  as  a  Christian  and  min- 
ister, he  was  well  qualified  for  both  sympa- 
thy and  advice. 

In  1792,  he  wrote  as  follows : 

"  Newport,  (R.  I.)  aith  March,  1792. 

"  Dear  Madam, — I  have  heard  that  you 
have  not  enjoyed  so  good  health  of  late  as 
usual,  on  account  of  the  loss  of  one  of  your 
eyes ;  and  that  you  desire  me  to  write  to 
you  on  this  subject. 

"  The  loss  of  the  sight  of  one  eye  is  very 
great,  and  it  is  a  mercy  you  have  one  left. 
These  bodily  eyes  must  soon  fail,  be  closed, 
and  we  be  in  the  land  of  darkness,  where 
we  shall  not  need  them.  But,  dear  mad- 
am, there  is  another  eye  which  the  Lord 
can  give  to  all  who  love  him  supremely;  I 
mean  the  eye  of  faith.  By  this  Abraham 
saw  Christ's  day  and  was  glad ;  by  this 
Job  saw  his  Redeemer,  and  Moses  saw  him 
who  is  invisible.  By  this,  we  now  behold 
the  once  suffering,  bleeding  Lamb  of  God, 
who  died  for  our  sins,  and  rose  again  for 
our  justification ;  yes,  by  this  eye  we  can 
look  within  the  veil,  and  see  Christ  seated 
on  the  right  hand  of  God,  and  ever  living 
to  make  intercession  for  all  who  come  unto 
God  by  him.  By  this  eye  we  can  look 
through  the  pearly  gates  of  the  New  Jeru- 
salem, and  view  the  spirits  of  the  just  made 
perfect,  joined  with  the  blessed  angels  in 
celebrating  the  praises  of  their  God  and 


ministry  of  reconciliation. 

He  generally  wrote  the  heads  of  his  ser-]King. 
mons,  the  quotations  from  scripture,  and]  "  O,  transportmg sight !  Methinks,  mad- 
some  of  the  most  interesting  ideas  which  I  am,  you  are  now  ready  to  cry,  Lord,  ever- 
he  thought  necessary  for  the  clear  ilIustra-;more  give  me  this  sight !  He  will  give  it 
tion  of  the  subject.  These  he  commonly!  to  everyone  who  comes  unto  him  and  asks 
committed  to  memory,  and  but  seldom  had  for  it.  Yes,  my  dear  friend,  I  have  some- 
his  notes  before  him  in  public.  thing  more  to  say;  that  we  shall  see  the  dear 

Mr.  Thurston  being  possessed  of  pleas-  Lord  with  these  bodily  eyes,  though  useless 
ing  pulpit  talents,  and  giving  himself  whol- 1  in  the  grave.  He  will  change  these  vile 
ly  to  the  work  of  the  ministry,  his  hearers  bodies,  with  all  their  members,  and  fashion 


became  so  numerous  that  his  meeting 
house  was  enlarged  twice,  till  it  was  sev- 
enty-five by  fifty  feet,  and  was  well  filled 
as  long  as  he  was  able  to  preach.     He 


them  like  his  own  glorious  body.  Then 
hope  will  cease  in  fruition,  and  faith  in  vis- 
ion. Then  those  eyes  which  have  been  so 
long  closed  and  useless,  shall  be  opened 


318 


BIOGRAPHICAL     SKETCHES 


again  and  made  useful.  With  mine  eyes 
siiall  I  behold  hiin,  and  not  another  for 
me.  Then  shall  we  see  the  Saviour,  and 
converse  wiiii  him,  as  one  friend  coil- 
verseth  with  another.  We  shall  see  him 
and  be  entirely  conformed  to  his  image, 
and  be  ever  with  the  Lord.  Think,  dear 
friend,  wiiat  a  glorious  sight  this  will  be, 
wiiich  can  never  wax  old  or  dim.  The 
inliabitants  of  the  New  Jerusalem  shall  no 
more  say  they  are  sick.  There  will  be  no 
more  pain;  sorrow  and  sighing  shall  for- 
ever flee  away. 

"  The  dear  Lord  grant  you,  and  every 
branch  of  your  family,  this  portion. 

"I  remain  your  sincere  friend, 

"GARDNER  THURSTON." 

To  a  young  minister  under  some  trials. 

"  I  rejoice  in  the  grace  of  God  bestowed 
upon  you,  I  pray  God  to  give  you  the  wis- 
dom of  the  serpent,  and  the  harmlessness 
of  the  dove.  A  good  cause,  a  good  con- 
science, a  steady  and  unilbrm  conduct,  will 
put  to  silence  the  ignorance  of  foolish  men. 
I  cannot  give  you  better  advice  than  Paul 
gave  to  Timothy.  Read  again  and  again 
his  second  epistle,  second  chapter,  I  sym- 
pathise with  you  in  your  trials;  but  be  as- 
sured God  will  be  with  you  in  six  and  sev- 
en troubles.  I  know  that  your  mind  must 
be  differently  exercised ;  and  Satan  will 
not  be  wanting  on  his  part  to  lake  every 
advantage  to  hurt  your  usefulness ;  and 
there  are  some  who  will  unite  with  him, 
and  watch  ibr  your  halting. 

"I  beheve  that  God,  who  walks  in  the 
midst  of  the  seven  golden  candlesticks,  will 
support  and  defend  you.  Be  upon  your 
guard  to  cut  otf  occasion  from  those  who 
seek  occasion  to  speak  disrespectfully  of 
you.  Endeavor  always  to  exhibit  a  gos- 
pel temper.  If  they  curse,  do  you  bless; 
for  the  servant  of  the  Lord  must  not  strive, 
but  in  meekness  instruct  those  who  oppose 
themselves.  You  must  not  think  your 
afflictions  strange;  they  are  what  your 
Master  and  many  of  his  servants  met  with 
before.  "You  are  only  filling  up  your  meas- 
ure of  that  which  was  behind  of  the  afHic- 
tion  of  Ciirist  in  your  flesh,  for  the  body's 
sake,  which  is  the  church.  O  blessed  priv- 
ilege, to  partake  v/ith  CJirist  in  his  afllic- 
tions  !  Be  not  discouraged,  Ibr  the  power 
of  the  enemy  is  limited  like  the  great 
deep;  hitherto  it  may  come  and  no  far- 
ther. For  the  wrath  of  man  shall  praise 
him,  and  the  remainder  shall  he  restrain. 
,  "Concerning  polemic  performances,  I 
will  just  observe,  that  I  have  Ibrmerly  read 
many,  and  after  all,  I  find  the  Bible  to  be 
the  best  book  to  discover  what  trutli  is,  and 
to  establish  us  in  the  truth.  In  this  book 
we  find  a  glorious  display  of  God's  justice 


in  the  righteous  condemnation  of  the  wick- 
ed ;  and  a  glorious  display  of  divine  grace 
in  the  salvation  of  his  people.  Even  from 
the  foundation  to  the  top-stone,  it  is  all 
grace,  grace,  free  grace." 

In  1784,  a  little  after  the  death  of  liis  wife,  he  thus  aU- 
dresspd  one  of  his  correspondents  : 

"  I  embrace  the  present  opportunity  to 
inform  you,  that  I  enjoy  a  better  state  of 
health  than  I  have  for  some  years  past.  I 
have  abundant  reason  to  bless  God,  v/ho 
has  been  the  guide  of  my  youth,  and 
through  life ;  for  that  support  afforded  me 
in  the  late  trying  dispensation  which  I  have 
passed  through.  He  has,  indeed,  been  a 
present  help  in  time  of  trouble.  How  un- 
suitable would  it  be  for  us,  to  have  all  our 
evils  and  trying  changes  in  view  at  once ! 
Therefore  let  us  admire  the  words  of  Je- 
sus, '  Sufficient  to  the  day  is  the  evil  there- 
of.' 

"  O,  may  I  ever  lean  on  my  helper,  God. 
I  am  indeed  passing  through  the  furnace 
of  affliction,  and  drinking  the  bitter  cup  of 
the  same  ;  but  it  is  the  cup  which  my  heav- 
enly Father  gives  me.  and  it  is  mixed  with 
mercy.  It  is  all  right;  for  I  am  sure  that 
Infinite  Goodness  orders  all  things  for  them 
who  love  him.  O  why  should  such  an  un- 
profitable servant  as  I  am  be  spared? 
What  are  the  designs  of  Providence? 
Surely  the  Lord  has  something  for  me  to  do 
in  his  house,  else  I  should  have  been  cut 
down.  I  am  firm  in  the  opinion,  that  God 
will  not  take  away  his  ministers  before  their 
work  is  done.  If  there  be  one  more  sin- 
ner to  be  converted  by  their  ministry,  one 
more  saint  to  be  comforted,  they  will  be 
continued.  I  hope  I  shall  be  willing  to 
wait  all  the  days  of  my  appointed  time,  till 
my  change  come  ;  then  through  ricli  grace, 
be  like  a  shock  of  corn  fully  ripe,  coming 
in,  in  its  season.  And  why  should  a  min- 
ister or  a  Christian  wish  to  stay  one  mo- 
ment longer  out  of  heaven  than  he  can  be 
useful  V 

Mr.  Thurston  was  not  able  to  preach  for 
about  three  years  before  his  death  ;  yet  he 
was  able  to  attend  meeting  for  the  most 
part  of  that  time,  and  to  visit  iiis  flock,  and 
to  speak  comfortably  unto  God's  people. 
He  appeared  to  be  all  the  time  on  the  wing 
for  heaven;  in  fine,  we  can  say  with  pro- 
priety, that  his  conversation  was  in  heav- 
en. A  number  of  ministers  and  Christian 
friends  visited  him,  in  the  course  of  about 
eighteen  months  before  his  death,  and  it 
was  their  uniform  opinion,  that  they  never 
saw  any  one  so  unconditionally  given  up 
to  live  on  the  ]iromises  of  God,  as  he  was; 
and  who  would  talk  so  familiarly  and  con- 
stantly about  death  —  being  with  Jesus  — 


BIOGRAPHICAL     SKETCHES. 


519 


knowing  the  saints  in  heaven  —  and  the 
unutterable  felicity  which  would  overwhelm 
the  whole  ransomed  family  of  God,  in  the 
resurrection  morning. 

Mr.  Thurston  was  remarkably  fond  of 
meditating  and  conversing  upon  the  tri- 
umphs of  the  Christian  over  death  and  the 
grave ;  and  the  perfection  of  our  nature, 
and  the  extensiveness  of  our  knowledge, 
when  we  come  to  dwell  with  Christ  in 
heaven.  "  O."  said  he,  "  when  I  come  into 
the  glorious  presence  of  my  Lord,  I  shall 
see  and  know  those  serv-ants  and  children 
of  my  heavenly  Father  with  whom  I  look 
sweet  counsel  while  upon  earth.  Yes,  I 
shall  know  them  as  quick  and  with  as  much 
certainty  as  Peter  knew  Moses  and  Elias, 
when  they  descended  trom  heaven  to  Mount 
Tabor  to  converse  with  Christ.  I  am  not 
afraid  to  die ;  for  my  Lord  Jesus  is  with 
me,  and  I  shall  fear  no  evil.  I  know  whom 
I  have  believed,  and  am  sure  that  he  will 
keep  that,  which  I  have  committed  unto 
him.  What  is  that?  it  is  my  all,  for  I 
have  been  enabled  to  give  myself  into  hi.? 
hands;  therefore  1  am  not  troubled  about 
his  property,  for  he  knows  how  to  keep  it." 

One  morning,  just  after  he  had  recover- 
ed from  a  fainting  fit,  he  said  to  a  friend, 
with  a  smile  upon  his  countenance,  "1  did 
not  think  of  seeing  your  face  again  in  the. 
flesh,  one  hour  past;  for  I  e.Kpected  to  have 
been  with  Jesus  in  heaven  before  this  mo- 
ment. Yet  I  do  not  wish  you  to  think,  that 
my  Lord  will  tarry  too  long.  His  under- 
standing is  infinite  ;  he  is  unchangeable.  I 
have  lived  to  a  good  old  age,  and  have 
seen  the  salvation  of  the  Lord.  I  long  to 
see  my  Saviour  in  glory.  He  will  come 
quickly.  For  me  to  die  is  gain.  The  deatli 
of  the  righteous  is  called  only  a  sleep. 
Them  who  sleep  in  Jesus  shall  God  bring 
with  him  ;  and  the  dead  in  Clirist  shall  rise 
first  We  shall  then  be  like  hin-i,  for  we 
shall  see  him  as  he  is.  He  will  change 
our  vile  bodies,  and  make  them  like  unto 
his  most  glorious  body.  Then  shall  I  be 
Eatisfied,"  &c. 

A  little  after  this,  he  was  more  unwell. 
and  his  speech  failed  him  so  much,  that  he 
was  never  afterwards  able  to  speak  intelli- 
gibly. But  a  serene  and  smiling  counte- 
nance and  expressive  gestures,  showed 
that  he  retained  his  reason,  and  that  he 
was  calm  and  joyful  in  the  approach  of 
death;  and  after  remaining  in  this  situa- 
tion a  few  days,  he  fell  asleep  in  Jesus,  on 
the  23d  of  May,  1802,  in  the  eighty-first 
year  of  his  age.  A  suitable  discourse  was 
delivered  at  his  interment  by  Mr.  Gano  of 
Providence. 

These  sketches  have  been  extracted  from 
a  Memoir  written  by  Mr.  Joshua  Bradley, 
who  succeeded  this  venerable  father  in  the 
pastoral  office. 


JEREMIAH  WALKER. 

Jeremiah  Walker  was  born  in  Bute 
couniy,  North  Carolina,  about  the  year 
1747.  He  possessed  rare  and  singular  tal- 
ents. When  but  a  small  boy.  although  de- 
scended from  rather  obscure  parentage, 
and  having  very  little  education,  he  vvas 
remarkably  fond  of  reading  and  improving 
his  mind.  He  was  also  noticed  as  a  boy 
of  very  moral  and  virtuous  habits.  Wlien 
quite  young  he  embraced  vital  religion,  and 
being  baptized,  soon  began  to  preach.  The 
few  Baptist  preachers  that  were  then  in  the 
ministry  were  very  illiterate.  Mr.  Walker 
of  course  had  very  little  opportunity  of 
improving  his  small  stock  of  literature, 
from  their  conversation ;  but  the  invincible 
energies  of  his  genius  towered  above  every 
ob.struction.  He  quickly  shone  forth  with 
so  much  splendor  as  to  make  it  questiona- 
ble, whether  the  obscurity  of  his  education, 
as  well  as  the  unlearnedness  of  his  society, 
did  not,  by  leaving  his  mind  unshackled 
from  scholastic  dogmas,  and  from  critical 
strictures,  rather  advance  than  impede  his 
real  greatness. 

After  preaching  in  his  native  neifrhbor- 
hood,  and  in  Pittsylvania  county,  Viririnia, 
for  some  [^ew  years,  he  was  induced  by  the 
new  church  called  Nottoway,  formed  in 
Amelia  county,  Virginia,  (now  Nottoway.) 
to  move  down  and  take  the  pastoral  charge 
of  them.  This  took  place  in  1769.  Here  he 
became  very  conspicuous,  and  disseminat- 
ed his  evangelical  principles  far  and  near. 
He  was  almost  incessantly  engaged  in 
preaching  the  gospel.  In  a  few  years,  aid- 
ed by  others,  particularly  certain  young 
preachers  of  his  own  raising,  he  planted 
between  twenty  and  thirty  churches  south 
of  James  river.  In  these  were  also  a  num- 
ber of  gifted  characters,  who  afterwards 
became  distinguished  preachers.  All  of 
whom  were  either  brought  to  the  knowl- 
edge of  the  truth  through  his  ministry,  or 
nurtured  under  his  fostering  hand,  after  were 
they  were  brought. 

All  who  knew  him  about  this  time,  coin- 
cide in  ascribing  to  him  every  thing  desir- 
able in  a  minister  of  the  gospel.  In  talents, 
as  a  preacher,  he  was  equalled  by  few  of 
any  denomination.  His  voice  was  melodi- 
ou.s,  his  looks  very  affectionate,  his  manner 
was  impressive  and  winning,  his  reasoning 
was  clear  and  conclusive,  his  figures  were 
elegant,  well  chosen,  and  strictly  applica- 
ble;  all  of  which  advantatres  were  height- 
ened by  the  most  unafi'ected  simplicity.  In 
private  conversation,  he  vvas  uncommonly 
entertaining  and  instructing  to  all.  but  es- 
pecially to  young  preachers.  AH'ahle  to 
all  sorts  of  people,  he  was  beloved  and  ad- 
mired as  far  as  he  was  known.     Besides 


320 


BIOGRAPHICAL    SKETCHES, 


this,  he  was  considered  by  all  his  acquaint 
ances  exemplarily,  pious,  and,  no  doubt, 
was  so  at  that  time.  No  spot  nor  wrinkle 
was  found  in  his  character. 

So  distinguished  a  man  among  the  de- 
spised Baptists,  could  not  long  escape  the 
notice  of  their  opponents.  When  persecu 
tion  began  to  arise,  the  enemies  of  the  cross 
soon  cast  tlieir  eyes  on  Jeremiah  Walker 
Him  they  viewed  as  tlie  champion.  "  If 
we  can  but  silence  him,"  said  they,  "  the 
whole  host  beside  will  hide  themselves  in 
dens  and  caverns."  Accordingly  he  was 
arrested  in  Chesterfield  county,  by  virtue 
of  a  warrant  from  a  magistrate,  and,  after 
examination  was  committed  to  jail.  His 
patience,  humility,  and  uniform  prudence 
and  piety,  while  in  prison,  acquired  for  him 
the  esteem  of  all,  whose  prejudices  would 
allow  them  to  think  favorably  of  a  Baptist. 
He  kept  a  journal  or  diary,  when  confined, 
in  which  are  some  of  his  most  pious  and 
sensible  reflections. 

When  Mr.  Walker  came  out  of  jail,  he 
stood,  if  possible,  in  higher  estimation  than 
he  had  done  before.  Wherever  he  went 
to  preach,  he  was  attended  by  a  large 
concourse ;  and  from  his  preaching  the 
most  beneficial  consequences  were  con- 
stantly produced. 

Here,  alas !  we  would  willingly  drop  the 
pencil,  and  leave  the  picture  with  these 
bright  colorings ;  but  our  wishes  cannot  be 
indulged ;  candor  compels  us  to  forego  the 
desire.  Like  the  inspired  historians,  we 
must  not  only  exhibit  the  goodness  and 
greatness  of  God's  people,  but  their  foibles 
and  their  follies  too.  They  told  of  David's 
rise ;  they  told  of  his  downfall  likewise 
No  maxim  is  more  surely  established  by 
experience  and  observation,  than  this 
High  delights  are  fraught  with  great  dan- 
gers. God  hath  set  adversity  over  against 
prosperity.  And  whenever  a  man  in  any 
character  rises  to  distinguished  eminence, 
he  may  look  for  some  downfall,  unless  he 
watch  his  steps  with  a  commensurate  vigi- 
lance. 

Mr.  Walker  had  arrived  to  a  degree  of 
distinction  far  above  his  associates.  In 
whatever  direction  he  might  travel,  he  was 
hailed  by  many  as  a  father  in  the  gospel. 
Caressed  by  his  friends,  admired  by  all, 
even  by  his  enemies ;  invited  to  the  society 
of  the  great ;  very  influential,  and  indeed 
all-powerful  in  associations  and  other  pla- 
ces among  the  Baptists;  still  young  and 
inexperienced ;  it  will  not  appear  strange 
to  an  experienced  mind,  that  this  man, 
thus  standing  on  a  pinnacle,  should  tilt  over. 

"Oh,  popular  applause,  what  hnart  of  man 
Is  proof  ai^aiiist  thy  swofit  seducin(j  charms! 
The  wisest  and  the  beat  feel  urgent  need 
Of  all  their  caution,  in  thy  gentlest  gales, 
But,  sweli'd  into  a  gust,  who  then,  alas  ! 
With  all  his  canvass  set,  and,  inexpert, 
And  therefore  heedless,  can  withstand  thy  pow'r?" 


In  every  good  there  will  be  some  evil. 
The  plain,  familiar,  aflectionate  manners 
of  the  Baptists  in  those  days,  under  suita- 
ble restrictions,  were  surely  favorable  to 
vital  piety.  This  habit,  however,  among 
the  unsuspicious  and  incaaJous,  exposed 
them  to  snares,  into  which  too  many  fall. 
It  would  have  been  happy  for  Mr.  Walker, 
if  he  had  observed  somewhat  more  of  eti- 
quette, especially  among  females.  Their 
fondness  for  his  company,  under  the  pre- 
tence of  religious  afl'ection,  was  often  noth- 
ing more  than  carnal  love  in  disguise.  He 
was  ultimately  entrapped.  In  the  year 
1774,  he  attempted  a  criminal  intrigue  with 
a  young  woman,  for  which  he  was  exclud- 
ed ;  but  soon  again  restored,  on  account  of 
his  apparently  deep  contrition.  His  de- 
portment after  this  was  so  correct  for  some 
years,  that  he  had  almost  regained  his  for- 
mer standing.  But,  lamentable  to  relate, 
about  the  year  1784,  or  1785,  he  fell  into  a 
similar  transgression,  in  which  things  were 
carried  much  farther  than  the  first.  He 
was  immediately  excluded  from  fellowship. 
He  sunk  down  to  the  utmost  contempt. 
His  name  sounded  with  infamy  far  and 
near.  The  friends  of  religion  were  abash- 
ed beyond  expression ;  while  their  enemies 
triumphed,  as  if  the  Baptists  had  sunk  nev- 
er to  rise  again.  In  no  great  while  after 
this  wretched  event,  he  moved  to  Georgia; 
from  whence,  in  the  year  1788.  he  visited 
Virginia ;  professed  to  be  again  restored 
to  divine  favor,  and  petitioned  the  church 
from  which  he  had  been  excluded,  to  rein- 
state him  into  membership.  After  some 
impediments  were  removed,  he  was  receiv- 
ed as  a  member,  and  also  permitted  to  re- 
sume his  ministry. 

The  sequel  of  his  life  is  almost  a  contin- 
ual struggle  against  the  prejudices  of  both 
church  and  world.  The  sword  never  de- 
parted from  his  house.  After  his  restora- 
tion, his  morals  were  correct ;  for  in  truth, 
except  the  above  sin,  no  other  seems  to 
have  been  capable  of  producing  a  momen- 
tary temptation  to  his  mind. 

He  became  an  Armenian  after  his  down- 
fall, and  thereby  excited  among  the  Geor- 
gia Baptists  no  small  degree  of  contention. 
Finally,  however,  they  split.  Mr.  Walker, 
with  a"  small  party,  formed  a  distinct  soci- 
ety, called  General  Baptists. 

In  1791,  he  travelled  into  Virginia,  and 
attended  the  association  holden  by  the 
Middle  District,  at  Cedar  Creek,  in  Lunen- 
burgh  county.  From  thence,  he  went  to 
the  general  committee,*  in  Goochland ;  and 
then  went  through  various  parts  of  the 
state,  leaving  his  pamphlets  and  his  verbal 
arguments  in  favor  of  Armenianism,  whith- 


■  See  an  account  of  the  General  Committee  in  Virgin- 


BIOGRAPHICAL    SKETCHES. 


321 


ersoever  he  went.  In  this  journey  Mr. 
Walker,  those  who  associated  with  him, 
found  him  still  ihe  same  pleasant,  sensible, 
instructing,  genteel  character,  that  he  had 
formerly  been. 

Alas,  alas !  that  so  splendid  a  garment 
should  be  so  spotted. 

In  his  last  illness,  he  endured,  with  re- 
markable fortitude  and  Christian  resigna- 
tion, the  most  excruciating  and  acute  suf- 
ferings. He  died  September  20th,  1792. 
Rev.  Abraham  Marshall  preached  his  fu- 
neral sermon  from  Zechariah,  xi.  2.  "Howl, 
fir-tree  ;  for  the  cedar  is  fallen." 

Mr.  Walker  married  Miss  Jane  Graves, 
in  North  Carolina,  when  very  young. 
They  lived  together  in  great  harmony  for 
many  years.  After  he  went  to  Georgia, 
she  died,  and  he  married  a  widow-lady, 
with  whom  also  he  lived  in  the  strictest 
harmony ;  for,  his  slips  notwithstanding,  he 
was  exceedingly  affectionate  and  kind  in 
his  family. 

Mr.  Walker  had  a  principal  hand  in 
drafting  for  the  Baptists  their  petitions  and 
remonstrances  to  the  Virginia  assembly; 
he  also  took  an  active  and  successful  part 
in  supporting  them  in  the  House,  where  he 
gained  the  applause  of  the  candid  mem- 
bers, as  a  man  of  sense  and  address. 

He  published  a  number  of  pamphlets, 
mostly  on  controversial  subjects ;  the  most 
distinguished  of  which  was  the  one  entitled, 
■"  The  Four-fold  Foundation  of  Calvinism, 
Examined  and  Shaken." 


SAUNDERS  WALKER. 

Saunders  Walker  was  for  many  years 
one  of  the  most  useful  ministers  in  the  up- 
per regions  of  Georgia.  He  was  born 
March  17,  1740,  in  Prince  William  county, 
Virginia,  and  was  a  brother  of  Jeremiah 
Walker,  whose  history  has  just  been  relat- 
ed ;  and  although  his  abilities  were  not 
equal  to  his  brother's,  yet  he,  different  from 
him,  maintained  through  life  a  character 
fair  and  unimpeachable.  He  was  a  singu- 
lar instance  of  the  transforming  influence 
of  the  grace  of  God.  Before  his  conver- 
sion he  was  of  a  turbulent,  unmanageable 
temper,  and  much  addicted  to  the  vices 
naturally  attendant  on  such  a  disposition. 
But  the  Divine  Spirit  not  only  changed  his 
heart,  but  his  nature  too ;  so  that  he  was 
ever  after  distinguished  for  the  meekness 
and  gravity  of  his  deportment :  the  meek 
Saunders  Walker,  was  a  proverbial  expres- 
sion among  all  who  knew  him.  He  began 
to  preach  in  South  Carohna,  in  1767,  in  the 
twenty-seventh  year  of  his  age,  and  for 
thirty-eitrht  years  continued  a  fuithfnl  and 
successful  minister  of  the  cross  of  Christ. 

Voi..  h— Oo. 


About  four  years  after  he  began  his  min- 
isterial course,  he  moved  to  Bute  county, 
Nortli  Carolina,  to  a  place  notorious  for 
wickedness  and  ignorance  of  religion.  But 
it  pleased  his  Master  to  be  with  him  here, 
and  in  a  short  time  a  considerable  church 
arose  under  his  ministry.  In  1782,  he  re- 
moved to  Georgia,  where  he  spent  the  re- 
mainder of  his  days.  Here  he  become  a 
companion  in  gospel  labors  with  Daniel 
Marshall,  and  they  were  for  a  time  the  only 
ordained  ministers  in  the  upper  part  of  the 
state.  The  country  was  both  new  and  in 
an  uncultivated  state,  both  in  a  natural  and 
a  religious  point  of  view.  At  this  time 
also  disputes  ran  high  between  the  Whigs 
and  Tories,  from  which  many  evils  result- 
ed. Mr.  Walker  not  only  became  the  la- 
borious preacher  of  the  gospel,  but  the  suc- 
cessful meditator  between  contending  par- 
ties, was  the  means  of  preventing  many 
evils  amongst  them,  and  of  procuring 
much  good  for  those  who  were  in  trouble 
and  want. 

After  spending  a  life  of  distinguished 
usefulness,  he  finished  his  course  with  joy, 
in  1805,  in  the  sixty-fifth  year  of  his  age. 

The  above  account  of  Mr.  Walker  was 
furnished  by  Mr.  Jesse  Mercer,  of  Georgia. 
— Benedict. 


JOHN  WALLER. 

John  Waller,  born  December  23d, 
1741,  in  Spottsylvania  county,  was  a  de- 
scendant of  the  honorable  Wallers  in  Eng- 
land. At  a  very  early  period,  he  manifest- 
ed a  great  talent  for  satirical  wit.  This 
determined  his  uncle,  who  had  the  direc- 
tion of  his  education,  to  bring  him  up  for 
the  law.  He  was  put  to  a  grammar  school, 
and  made  encouraging  advancement  in  the 
dead  languages.  His  uncle's  death,  and 
his  father's  narrow  resources,  added  to  his 
own  unbridled  inclinations  to  vice,  prevent- 
ed him  from  finishing  even  his  classical 
education.  He  now  began  indeed  to  study, 
not  the  laws  of  the  land,  but  those  of  the 
gaming-table.  Letting  himself  loose  to 
every  spocies  of  wickedness  and  profanity, 
he  quickly  acquired  for  himself  the  infa- 
mous appellation  oi  Swearing  Jack  Waller, 
by  which  he  was  distinguished  from  others 
of  the  same  name.  So  far  did  he  indulge 
his  mischievous  temper,  that  he  once  had 
three  warrants  served  on  him  at  the  same 
time,  on  account  of  one  uproar.  It  was 
frequently  remarked  by  the  common  peo- 
ple, "  that  there  could  be  no  deviltry  among 
the  people,  unless  swearhig  Jack  was  at 
the  head  of  it."  He  was  sometimes  called 
the  devil's  adjutant  to  muster  his  troops. 
To  these  may  be  added  his  fury  against 


322 


BIOGRAPHICAL    SKETCHES. 


the  Baptists.  He  was  one  of  the  grand 
jury  who  presented  Louis  Craig  ibr  preach- 
ing.    This  happily  terminated  in  his  good. 

Mr.  Craig  watched  the  dismission  of  the 
grand  jury,  and  found  means  to  secure 
their  attention,  Avhile  he  addressed  them 
in  the  following  language :  "  I  thank  you, 
gentlemen  of  the  grand  jury,  for  the  honor 
you  have  done  me.  While  I  was  wicked 
and  injurious,  you  took  no  notice  of  me ; 
but  since  I  have  altered  my  course  of  life, 
and  endeavored  to  reform  my  neighbors, 
you  concern  yourselves  much  about  me. 
I  forgive  my  persecuting  enemies,  and  shall 
take  joyfully  the  spoiling  of  my  goods." 
When  Mr.  Waller  heard  him  speak  in  that 
manner,  and  observed  the  meekness  of  his 
spirit,  he  was  convinced  that  Craig  was 
possessed  of  something  that  he  had  never 
seen  in  the  man  before.  He  thought  with- 
in himself,  that  he  should  be  happy  if  he 
could  be  of  the  same  religion  with  Mr. 
Craig.  From  this  time  he  began  to  attend 
their  meetings,  and  was  Ibund  of  the  Holy 
Spirit,  The  commandment  came,  and  he 
died.  He  saw  and  felt  himself  a  sinner. 
He  now,  lor  the  first  time,  except  in  blas- 
pheming, began  to  call  upon  the  name  of 
the  Lord.  His  convictions  were  deep  and 
pungent.  He  ate  no  pleasant  bread,  and 
drank  no  pleasant  water,  for  seven  or  eight 
months,  during  which  time  he  was  almost 
in  despair.  He  relates  his  exercises  in  the 
following  words : 

"  I  had  long  felt  the  greatest  abhorrence 
of  myseli",  and  began  almost  to  despair  of 
the  mercies  of  God.  However,  I  deter- 
mined in  my  own  soul,  never  to  rest  from 
seeking  until  it  pleased  God  to  show  mer- 
cy, or  cut  me  off".  Under  these  impressions 
I  was  at  a  certain  place,  sitting  under 
preaching.  On  a  sudden,  a  man  exclaimed 
that  he  had  found  grace,  and  began  to 
praise  God.  No  mortal  can  describe  the 
horror  with  which  I  was  seized  at  that  in 
Etant,  I  began  to  conclude  damnation  was 
certain.  Leaving  the  meeting,  I  hastened 
to  a  neighboring  wood,  and  dropped  on  my 
knees  before  God,  to  beg  Ibr  mercy.  In 
an  instant  I  felt  my  heart  melt,  and  a  sweet 
application  of  the  Redeemer's  love  to  my 
poor  soul.     The  calm  was  great,  but  short." 

From  this  time  he  felt  some  increase  of 
strength  ;  yet  at  some  times  he  felt  the  en- 
emy break  in  upon  him  like  a  flood,  and  he 
would  be  almost  ready  to  give  up  his  hope. 
But  the  application  of  these  words,  gave 
him  great  comfbrt.  "  Who  is  among  you 
that  feareth  the  Lord ;  that  walketh  in 
darkness  and  hath  no  light ;  let  him  trust 
in  the  name  of  the  Lord,  and  stay  upon  his 
God."  Isaiah,  i.  10.  And  again,  "By 
this  we  know  that  we  have  passed  from 
death  unto  life,  because  we  love  the  breth- 
ren." 


By  the  time  Messrs.  Harris  and  Read 
came  on  their  second  tour  into  this  region, 
Mr.  Waller  felt  sufficiently  confident  to 
become  a  candidate  for  baptism  ;  and  go- 
ing up  into  Orange  county,  was  there  bap- 
tized by  Mr.  Read,  some  time  in  the  year 
1767.  Baptism  was  to  him,  as  it  has  been 
to  thousands,  a  sanctified  ordinance.  His 
soul  received  a  great  accession  of  strength 
and  comfort.  Christ  was  revealed  to  him. 
Having  contracted  debts  by  dissipation,  he 
sold  property  to  pay  them.  He  conferred 
not  with  flesh  and  blood ;  but  began  to 
preach  that  men  ought  every  where  to  re- 
pent. It  was  not  long  before  his  labors 
became  efl'ectual,  at  least,  one  way.  That 
arch  enemy  of  souls  whom  he  had  served 
so  faithfully  before,  now  began  to  roar  in 
hideous  peals  against  him,  and  succeeded 
in  raising  a  powerful  opposition  against 
him. 

At  length  it  was  thought  proper  to  con- 
stitute a  church  in  Mr.  Waller's  neighbor- 
hood ;  who  making  choice  of  him  as  pastor, 
he  was  ordained  to  the  work  of  the  minis- 
try, June  20th,  1770.  He  now  began  to 
lengthen  his  cords.  Bending  his  course 
downwards,  he  baptized  William  Webber, 
who  afterwards  became  a  distinguished 
preacher  among  the  Virginia  Baptists,  be- 
ing the  first  he  did  baptize.  October,  1760, 
accompanied  by  J.  Burris,  he  travelled 
down  as  far  as  Middlesex,  where  his  min- 
istry was  attended  with  great  success,  and 
where  also  he  met  with  violent  opposition. 
From  this  time  a  train  of  prosperous  events 
followed  his  evangelical  exertions.  Wher- 
ever he  went,  he  was  attended  by  a  divine 
power,  turning  many  to  righteousness. 
His  name  sounded  far  and  wide.  By  the 
ungodly,  he  was  considered  as  a  bold,  in- 
exorable fanatic,  that  would  do  much  mis- 
chief unless  restrained.  The  Baptists  and 
their  adherents  looked  upon  him  as  set  for 
the  defence  of  their  cause,  and  with  much 
confidence  rallied  around  him  as  their 
leader.  His  persecutions  and  imprison- 
ments, in  Caroline,  in  Middlesex,  in  Essex, 
and  other  counties,  have  been  already  re- 
lated. 

In  this  bright  and  burning  way,  Waller 
continued  until  1775  or  1776,  when  he 
formed  an  acquaintance  with  one  Williams, 
a  preacher  of  some  talents,  apparent  piety, 
and  in  Mr.  Wesley's  connection,  conse- 
quently an  Armenian ;  this  man,  by  his 
conversation  and  books,  so  wrought  upon 
Mr.  Waller's  mind,  as  to  bring  him  over  fo 
believe  the  Armenian  system.  Knowing 
this  to  be  contrary  to  the  opinions  of  his 
brethren,  he  resolved  to  make  a  bold  effort 
to  preach  and  argue  his  principles  at  the 
next  association,  and  thereby  convince  his 
brethren  ;  or,  failing  in  this,  to  submit  to  be 
cut  oft"  from  them.     Accordingly,  he  took 


BIOGRAPHICAL    SKETCHES. 


323 


his  text,  1  Cor.  xiii.  11.  "  When  I  was  a 
child  I  spake  as  a  child,  I  understood  as  a 
child,  I  thought  as  a  child ;  but  when  I  be- 
came a  man,  I  put  away  childish  things." 
In  this  exordium  he  stated,  that  when  young 
and  inexperienced  in  religion,  he  had  fallen 
in  with  the  Calvinistic  plan  ;  but  that,  be- 
coming more  expert  in  doctrine,  or,  in  the 
language  of  his  text,  when  he  became  a 
man,  he  put  away  these  childish  uotions. 
He  then  went  lengthily  into  the  argument. 
For  want  of  truth,  or  for  want  of  talents, 
he  made  few  if  any  converts  to  his  opin- 
ions, and  of  course,  had  to  confront  the 
whole  host  of  preachers  and  members  now 
assembled.  Mr.  Waller,  foreseeing  his 
fate,  took  the  shorter  course.  Instead  of 
awaiting  a  fair  trial,  he  proclaimed  himself 
an  Independent  Baptist  preacher.  This 
step  was  probably  resorted  to  by  Waller, 
under  an  expectation  tiiat  his  popularity 
was  so  great,  that  he  should  be  able  to 
bringover  many  of  the  churches  to  his  party. 
Be  it  as  it  may,  he  immediately  commenc- 
ed his  operations  on  an  extensive  plan. 
On  his  return  from  the  association,  he  used 
his  utmost  endeavor  to  form  a  strong  party. 
He  preached  from  house  to  house  ;  spread 
his  wings  over  a  large  field  of  ministerial 
labor;  ordained  lay  elders  in  every  neigh- 
borhood, to  prevent  inroads;  and  also  sev- 
eral helps  in  the  ministry.  He  also  estab- 
lished what  he  called  camp-meetings,  in 
which  they  continued  together  several 
days,  under  certain  written  regulations, 
which  were  in  substance,  as  follow: 

1st.  No  female,  on  any  account  whatever, 
ehall  be  permitted  to  appear  in  the  camp, 
until  an  hour  after  sun-rise  in  the  morning, 
nor  stay  tliere  later  than  an  hour  betbre 
suri-set,  at  night. 

2d.  The  persons  in  the  camp  shall  de- 
pend for  sustenance,  during  the  camp-meet- 
ing, on  the  friendly  hospitality  of  the  neigh- 
borhood. 

3d.  Any  person  in  camp,  waking  at  any 
period  of  the  night,  may  pray  or  sing,  with- 
out disturbing  the  slumbers  of  others. 

The  novelty  of  these  meetings,  excited 
the  attention  of  the  people  in  such  a  man- 
ner, that  great  multitudes  crowded  after 
him. 

By  these  means,  his  party  gained  ground 
daily.  Few  men  possessed  greater  talents 
for  heading  a  party  of  this  description, 
than  Mr.  Waller.  The  only  thing  in 
which  he  was  deficient,  was,  that  he  could 
not  be  happy  while  separated  from  his 
brethren. 

He  used  to  say  that  in  the  midst  of  ap- 
parent prosperity  and  the  caresses  of  his 
friends,  he  still  yearned  after  the  people  of 
God,  from  whom  he  had  withdrawn.  Some 
years  al'ter  his  restoration,  he  said  to  a 
young  preacher  who  was  dissatisfied,  and 


talked  of  dissenting,  "If  you  could  have  a 
distant  view  of  my  sufferings  and  leanness 
of  soul,  while  a  dissenter  from  my  brethren, 
you  would  never  again  indulge  such  a 
thought."  He  was  again  fully  reinstated 
in  connection  with  his  brethren,  in  1787 ; 
when  a  full  union  between  Separates, 
Regulars,  and  Independents,  was  accom- 
plished. 

A  very  great  revival  commenced  under 
Mr.  Waller's  ministry,  in  1787.  This  con- 
tinued for  several  years ;  and  spread 
through  all  his  places  of  preaching.  In 
this  revival  he  was  greatly  engaged,  and 
baptized  from  first  to  last  many  hundreds, 
and  his  church  in  a  short  time  increased  to 
about  fifteen  hundred  members.  Early  in 
this  revival,  Mr.  A.  Waller,  son  of  his  broth- 
er Benjamin,  was  brought  in ;  and  in  some 
few  years  began  to  preach.  Mr.  Waller 
immediately  recognized  him  as  his  succes- 
sor, and  declared  that  he  believed  his  work 
in  that  part  of  the  earth  was  finished.  Ac- 
cordingly, November,  6th,  1793,  after  tak- 
ing the  most  affectionate  leave  of  all  the 
churches,  he  moved  his  family  to  Abbeville 
district,  in  the  state  of  Soutii  Carolina. 
This  removal  was  said  to  have  arisen  part- 
ly from  economical  considerations,  and 
partly  from  a  strong  desire  on  his  own,  and 
on  the  part  of  his  wife,  to  live  near  a  belov- 
ed daughter,  who  had  some  time  previously 
married  Rev.  Abraham  Marshall,  of  Geor- 
gia. Perhaps  there  might  he  other  causes. 
His  labors  in  his  new  residence  were  also 
blessed,  but  not  to  a  great  extent.  He 
remained  however,  faithful  in  the  cause, 
until  his  death,  which  took  place,  July  '1th, 
1802. 

His  death  was,  as  might  be  hoped  atid  ex- 
pected, truly  glorious.  His  eldest  son  de- 
scribes it  in  the  following  words : 

"  His  conflict  with  death,  as  it  respected 
bodily  aflliction,  was  truly  hard  ;  but  his 
soul  appeared  to  be  happy  indeed  !  Nev- 
er did  I  witness  such  resignation  and  Chris- 
tian fortitude  before  !  He  was  reduced  to 
a  perfect  skeleton,  and.  in  several  places 
the  skin  was  rubbed  off  his  bones.  His 
pains  appeared  to  be  excruciating,  but  no 
murmur  was  heard  from  his  lii)s.  On  the 
contrary,  he  would  often  say, '  I  have  a  good 
Master,  who  does  not  give  me  one  stroke 
too  hard,  or  one  too  many.' 

"  The  last  sermon  he  preached,  was  on 
the  death  of  a  young  man.  The  text  from 
which  he  preached,  was,  Zechariah  ii.  4. 
'  Run,  speak  to  this  young  man.'  He  ad- 
dressed himself  chiefly  to  the  youth,  in  fee- 
ble but  animated  strains,  observing,  that  he 
counted  upon  its  being  the  last  sermon 
he  should  ever  preach  ;  and  fervently  pray- 
ed, that,  Sampson  like,  he  might  slay  more 
at  his  death,  than  he  had  done  in  his  lile. 
He  continued  speaking  until  his  strength 


324 


BIOGRAPHICAL    SKETCHES. 


failed  him ;  and  with  reeling  steps  he  ad- 
vanced to  a  bed,  where  he  thought  he 
would  have  expired.  From  thence  he  was 
removed  home  in  a  carriage  for  the  last 
time.  He  said,  as  to  his  soul,  he  was  un- 
der no  concern ;  as  he  had  given  it  to  Jesus 
long  since ;  and  he  was  under  no  doubt 
but  what  his  Master  would  provide  a  man- 
sion for  it.  Just  before  his  departure  he 
summoned  all  his  Itimily  around  him,  black 
and  white,  and  told  them  he  was  anxious 
to  be  gone  and  to  be  present  with  Christ ; 
and  then  warned  them  to  walk  in  the  fear 
of  God,  cordially  shook  hands  with  all,  and 
soon  after,  with  a  pleasant  countenance, 
breathed  his  last,  and  fell  asleep  in  Jesus. 
I  looked  on  the  corpse  with  these  words 
fresh  in  my  mind, 

" '  O  lovely  appearance  of  death.' " 

Thus  this  great  man  of  God  conquered 
the  last  enemy  and  ascended  to  that  rest, 
that  remaineth  for  the  people  of  God.  He 
died  in  the  sixty-second  year  of  his  age ; 
having  been  a  minister  of  God's  word  for 
about  thirty-five  years ;  having  in  that  time 
lain  in  four  difl'erent  jails,  for  the  space  of 


one  hundred  and  thirteen  days  in  all,  be- 
sides buffettings,  stripes,  reproaches,  &c. 
Nor  was  his  labor  in  vain  in  the  Lord. 
While  in  Virginia,  he  baptized  more  than 
two  thousand  persons;  assisted  in  the  ordi- 
nation of  twenty-seven  ministers ;  and  help- 
ed to  constitute  eighteen  churches.  For 
many  years,  he  had  the  ministerial  care  of 
five  churches,  to  whom  he  preached  stat- 
edly. 

As  a  preacher,  his  talents  in  the  pulpit 
were  not  above  mediocrity;  but  he  was 
certainly  a  man  of  very  strong  mind.  His 
talents  lor  art  and  intrigue  were  equalled 
by  few.  This  he  exercised  sometimes,  as 
it  was  thought,  beyond  the  innocence  of 
the  dove.  He  was,  perhaps,  too  emulous 
to  carry  his  favorite  points,  especially  in 
associations ;  yet  it  must  be  owned,  that 
such  influence  as  he  acquired  in  this  way, 
he  always  endeavored  to  turn  to  the  glory 
of  God. 

He  had  married  to  Miss  E.  Curtis,  pre- 
vious to  his  becoming  religious.  By  her 
he  had  a  number  of  children,  some  of 
whom  the  old  man  had  the  happiness  to 
see  profess  the  same  faith  with  himself. 


PiEDOBAPTlSM 

EXAMINED, 

ON   THE 

PRINCIPLES,    CONCESSIONS,    AND     REASONINGS 

OF   THE 

MOST    LEARNED    PiEDOBAPTISTS. 


By  ABRAHAM  BOOTH. 


"  As  certain  also  of  your  own  poets  have  said." — Paul. 

"  This  teslimony  of  theirs,  to  me,  is  worth  a  thousand  others ;  seeing  it  comes  from  such  as,  in  my  opinion,  are 
evidently  interested  to  speak  quite  otherwise."— I>ra7/e. 

"  How  happy  it  is  to  do  with  people  that  will  talkpro  and  co7i !    By  this  means  you  furnish  me  with  all  1  wanted  ; 
which  was  to  make  you  confute  yourselves."— Pascal. 


PREFACE. 

Having  observed,  for  a  course  of  years, 
that  many  of  the  most  learned  and  eminent 
Psedobaptists,  when  theological  subjects 
are  under  discussion,  frequently  argue  on 
such  principles,  admit  of  such  facts,  inter- 
pret various  texts  of  scripture  in  such  a 
manner,  and  make  such  concessions,  as  are 
greatly  in  flivor  of  the  Baptists ;  I  extract- 
ed a  number  of  passages  from  their  publi- 
cations, and  made  many  references  to  oth- 
ers, which  I  thought  might  be  fairly  plead- 
ed against  infant  sprinkling.*  On  review- 
ing these  quotations  and  memoranda,  I 
concluded,  merely  for  my  own  private  use, 
to  employ  some  leisure  "hours  in  transcrib- 
ing and  arranging  them,  under  dlfl'erent 
heads  of  the  Pa3dobaptist  controversy. 

When  I  had  made  a  considerable  pro- 
gress in  the  work  of  transcription  and  ar- 
rangement, Mr.  Henry's  Treatise  on  Bap- 
tism fell  into  my  hands.t  Prepossessed  of 
a  high  regard  for  the  character  of  that 
worthy  author,  I  perused  the  treatise  with 
care.      Not  convinced,  however,  by  any 


*  N.  B.  As  the  terms  infant  sprinkling,  wherever 
thrv  occur  in  this  Treatise,  are  used  merely  by  way  of 
disfinctinn,  and  not  of  contempt;  so  the  e.\pressi(>ns, 
l'a!d()-/(«/)//.<)«.  and  infant  ia;)/ii?«,  are  used  in  compli- 
ance wiih^tenenil  custom;  not  because  the  author  thinks 
an  infant  is  baptized,  on  whoiri  water  has  been  solemnly 
poured  or  sprinkled. 

t  The  .Monthly  Reviewers,  after  pronounc  ing  this  "  the 
most  pnpu'.iir  defence  of  infant  bapti-'sm  and  of  the  mode 
of  sprinkling  that   hath  appeared,"   very  justly  add: 


thing  contained  in  it,  that  the  sprinkling  of 
infants  is  an  appointment  of  Christ;  and 
being  fully  persuaded  that  Mr.  Henry  had 
employed  his  learning  and  zeal  in  defence 
of  an  unscriptural  ceremony ;  I  determin- 
ed to  prosecute  the  subject  with  greater 
application,  and  to  publish  the  result  of  my 
inquiries  and  thoufflits  concerning  it.  Such 
was  the  occasion  ol"  this  publication. 

The  method  of  arguing  here  adopted,  is 
far  from  being  either  novel  or  unfair :  it  has 
been  used  by  the  spirit  of  infallibility 
against  Pagans;*  by  Christians  against 
the  Jews  ;t  by  the  Reformed  against  Ro- 
man Catholics  ;  and  by  Protestant  Dissent- 
ers against  our  English  Conformists.^     It 


"  Some  reflections,  however,  which  he  casts  on  their 
[the  Baptists]  mode  of  baptism  (which,  perhaps,  the  ed- 
itor ml;;ht  as  well  have  omitted,)  are  scarcely  consist- 
ent with  that  candor  and  liberality  which  might  have 
been  expected  from  the  author,  and  which,  had  he  been 
nowlivin^',  he  would  probably  have  discovered."  Month- 
ly Ri^view,  for  April.  1784,  j).313.  My  reader  may  see 
in  what  an  illiberal  manner  Mr.  Henry  has  reflected  on 
the  baptismal  innnersion,  and  some  animadversions  up- 
on it,  vol,  1.  chap.  iv.  reflect,  vii.  p.  231,  this  edition. 

•  Actsxvii.  28:  Titus  i.  12. 

t  So  Witsius,  for  instance,  in  his  Juda!us  Christiani- 
zans,  pp.  276 — 402;  and  Iloornbeckius,  Contra  Judreos, 
1.  ii.  c.  i. ;  1.  iv.  c.  ii. 

t  A  remarkable  instance  of  this  kind,  is  mentioned  by 
Mr.  Peircc,  who  having  informed  us,  that  Bp.  Iloadly 
and  Mr.  Ollyfe  wrote  against  Dr.  Calamy,  in  defence  .>f 
rlieir  own  conformity,  adds  :  •■  It  happened,  as  is  very 
isual  with  our  adversaries,  that  these  two  defended 
r.uilurmitv  upon  different  principles.  Dr.  f'alaniy, 
therefore,' in  his  answer,  set  llieir  arguments  one  against 
another,  and  so  handsomely  defended  our  cause,  that  the 
Dissenters  looked  upon  themselves  obliged,  not  only  to 
the  doctor  for  his  defence,  but  to  his  antagoni.sts,  who 
■;ave  him  the  occasion  of  writing."  Vindicat.  of  Dissent. 
part  i.  p.  282. 


326 


PiEDOBAPTISM    EXAMINED. 


is,  in  a  particular  manner,  emploj'cd  and 
nur.suc(l  h_v  the  author  of  Popery  confuted 
by  Papie-te  ;  a  book,  indeed,  which  I  had 
not  seen,  till  the  far  greater  part  of  those 
pages  was  composed.  The  Ibllowing  words 
of  that  anonymous  writer  may  be  justly 
a}>plied,  imtfalin  vntlandis,  to  the  present 
subject.  "I  will  call  the  church  of  Rome 
for  a  witness  to  our  cause;  and  if  she  do 
not  plainly  confess  the  antiquitj-  of  our  te- 
nets, and  the  novelty  of  her  own;  if  she 
herself  do  not  proclaim  the  universulily  of 
our  faith  ;  if  siie  do  not  conless  that  we 
are  both  in  the  more  certain  and  sale  way 
in  the  Protestant  church,  I  will  neither 
refuse  the  name"*  of  an  Anabaptist,  nor 
any  part  of  that  censure  which  is  due  to 
such  a  character. 

Though  I  do  not  approve  of  every  senti- 
ment contained  in  the  following  quotations 
produced  on  behalf  of  the  Baptists,  yet, 
as  the  generality  of  those  P<edobaptists, 
from  whose  writings  the  extracts  were 
made,  must  be  considered  as  persons  of 
learning  and  eminence  in  the  several  com- 
munions to  which  they  belonged  ;  and  as 
no  small  number  of  them  were  famous  pro- 
fessors in  Protestant  universities,  their  de- 
clarations, in  the  argumentimi  ad  Jiovii- 
vem,  cannot  but  have  the  utmost  weight. 
Nor  can  their  testimonies,  concerning  the 
signification  of  Greek  terms,  or  the  prac- 
tice of  the  church  in  former  ages,  be  has- 
tily rejected,  without  incurring  the  imputa- 
tion of  gross  ignorance,  of  enormous  pride, 
or  of  shameful  precipitancy.  Considering 
the  quotations  adduced,  and  the  characters 
of  fliose  writers  from  whom  they  were 
taken,  it  is  presumed,  that  the  leading 
ideas  of  another  paragraph,  in  Popery  con- 
futed by  Papists,  may  be  here  applied. 
"  If  these  witnesses  Jiad  been  ignorant  and 
imlearned  men,  or  excommunicate  persons 
in  their  own  church,  there  might  be  some 
plea  why  their  testimonies  should  not  be 
admitted.  But  when  the  points  in  question 
are  articles  of  their  own  creed  ;  when  they 
are  witnessed  by  popes,  by  councils,  by 
cardinals,  by  bishops,  by  learned  doctors 
and  schoolmen  in  their  own  church,  on  our 
behalf,  and  against  their  own  tenets ;  I  see 
no  cause  why  I  should  not  demand  judg- 
ment in  defence  of  our  church,  and  trial  of 
our  cause.  It  is  the  law  of  God  and  man, 
'  I  will  judge  thee  out  ofthine  own  mouth.' "t 
Thus  also  Mr.  Claude,  when  confuting  the 
Pi.oman  Catholics;  "I  will  make  their  au- 
thors that  are  not  suspected  by  them  to 
speak,  whose  passages  I  will  faithfully 
translate,  which  they  may  see  in  the  orig- 
inals if  they   will   take   the   pains."J     To 


which  I  may  add  the  following  worda  of 
another  PBedobajjtist,  which  are  considered 
by  him  as  a  kind  of  axiom.  "  The  confes- 
sions of  enemies,  and  circumstances  favor- 
able to  any  body  of  men.  collected  from 
the  writings  of  their  adversaries,  are  de- 
serving of  particular  regard."*  Testimo- 
nium, Adversarii  contra  se  Validissirrmm. 

The  reader  will  find,  that  our  auxiliaries 
in  this  dispute  are  both  numerous  and  re- 
spectable ;  for  while  a  multitude  of  Peedo- 
baplists  reluctantly  concede  this,  that,  and 
the  other,  in  support  of  immersion  upon  a 
profession  of  faith,  those  who  may  be  just- 
ly esteemed  impartial  judges  of  the  evi- 
dence produced  on  botli  sides  of  this  de- 
bate, very  cheerfully  award  the  cause  to 
us.  Yes,  those  disinterested  Friends,  the 
people  called  Quakers,  without  so  much  as 
one  exception  occurring  to  observation, 
pour  in  their  attestations  on  oar  behalf,  and 
treat  inlant  sprinkling  as  a  merely  human 
invention. 

Though  I  am  not  conscious  of  having 
misrepresented  the  meaning  of  any  Paedo- 
baptist,  whose  testimony  is  produced,  yet, 
as  the  quotations  are  very  numerous,  and 
as  many  of  them  are  translated  from  the 
Latin,  it  is  possible  that  mistakes  may  be 
discovered,  by  those  readers  who  accurate- 
ly compare  my  quotations  with  the  writers 
I'rom  whom  they  were  taken.  Such  mis- 
takes, it  is  hoped,  however,  will  be  found 
comparatively  lew,  and  of  trifling  impor- 
tance. I  am  persuaded,  therefore,  that  the 
judicious  and  candid  will  impute  them  to 
inadvertency,  or  ignorance,  rather  than  a 
disingenuous  intention. 

A  learned  foreigner  has  justly  observed, 
that  while  all  Christians  deservedly  ac- 
knowledge the  Bible  as  a  divine  revelation, 
it  has  fallen  out,  that  every  one  desires  to 
find  in  that  sacred  volume  whatever  in  his 
own  imagination  seems  divine;  and  that 
men  are  so  wonderfully  happy  in  this  re- 
spect, as  hardly  ever  to  complain  of  being 
disappointed,  or  of  having  lost  their  labor, 
in  searching  the  sacred  records  for  what 
they  wante'd  ;  but  all,  in  the  language  of 
self-gratulation,  repeat  the  old  IvpriKo  of 
Archimedes,  I  liavefound  it!  J  have  found 
it  !\  ''  It  is  but  too  frequently,"  says  Mr. 
Placette,  "  that  we  see  truth  clashing  with 
our  temporal  interests,  with  the  secret  bias 
of  our  hearts,  with  our  most  violent  pas- 
sions, and  with  other  things  which  we 
make  the  ordinary  measures  of  our  con- 
duct.    Whenever  this  happens,  we  ought 


•  P(i])pry  coiirmei]  by  P.ipists,  sect,  viii,  p.  •!:(. 

I  Vi  Supra,  sen.  x.  p.  I'lW. 

}  Defence  of  Refonnatioii,  part  ii  p.  127. 


*  Dr.  Priesiley's  Letters  to  Dr.  Horsley,  p.  137. 
■' Wliat,"  says  tlie  learned  Cliaiiiier,  "can  be  a  more 
convincing  proof,  tlian  lliat  which  arises  from  the  con- 
frssion  nf  an  arlversarv  1"  I'anstra.  toin.  iv.  1.  viii.  c.  ix.  §  4. 
Confonnablv  to  which,  Mr.  Travis,  when  speaking  of  a 
[lartlcular  fact,  savs:  It  "is  proved  hy  tlie  best  testimony 
po.^siblp,  the  aclino'jvledgriicnt  of  an  adversary."  Let- 
ters to  Mr.  Gibbon,  lelt.  iii.  edit.  2nd. 
t  Werenfclsii  Opuscula,  pp.  376,  377. 


P^DOBAPTISM    EXAMINED. 


to  despise  these  vain  interests,  to  stifle 
these  incUnations,  to  repress  these  criminal 
motions,  and  in  all  our  proceedings  to  stick 
close  to  the  unalterable  rule  of  truth.  But 
we  cannot  bring  ourselves  to  such  a  reso- 
lution: on  the  quite  contrary,  we  endeavor 
to  ply  and  bend  this  rule ;  and  instead  of 
conforming  ourselves  to  it,  would  have  it 
conform  to  ourselves.  Not  being  able  to 
change  it,  because  it  is  really  constant  and 
perpetual,  our  next  attempt  is  to  change 
our  own  judgment  about  it.  We  try  to 
persuade  ourselves  out  of  its  directions; 
and,  with  much  pains  and  labor,  we  come 
at  length  to  succeed  in  our  deaign.  No 
man  can,  indeed,  be  ignorant  of  that 
mighty  sway  which  the  heart  bears  over 
the  understanding.  According  to  the  or- 
der of  nature,  and  the  intention  of  its  divine 
Author,  it  is  the  understanding  that  ought 
to  guide  the  heart,  and  to  be  set  up  as  its 
faithful  lamp  and  light;  but  in  common 
experience  we  see  the  reverse  of  this. 
The  heart  draws  aside  the  understanding 
that  way  to  which  itself  inclines  ;  and  if  it 
fail  to  do  this  immediately,  and  by  absolute 
command,  it  carries  its  point  by  time  and 
stratagem.  It  hinders  the  intellective  pow- 
er from  attending  to  such  reasons  as  are 
disagreeable  to  itself,  and  keeps  it  perpet- 
ually busied  about  the  opposite  arguments. 
It  makes  us  look  on  the  former  with  a  se- 
cret desire,  that  they  may  prove  false ;  and 
on  the  latter,  with  a  most  unjust  wish  that 
we  may  find  them  true :  and  then,  no  won- 
der if  it  be  successful  in  its  arts,  and  if  it 
effectually  lead  us  into  error."* 

Very  important  is  that  declaration  of  our 
Lord :  "  If  any  man  will  do  his  will,  he 
shall  know  of  the  doctrine,  whether  it  be 
of  God,  or  whether  I  speak  of  myself:" 
with  which  the  following  direction  of  Bp. 
Taylor  agrees:  "If  a  man  inquires  attcr 
truth  earnestly,  as  after  things  of  great 
concernment ;  if  he  prays  to  God  to  assist, 
and  uses  those  means  which  are  in  his 
hand,  and  are  his  best  for  the  finding  it;  if 
he  be  indifferent  to  any  proposition,  and 
loves  it  not  for  any  consideration,  but  be- 
cause he  thinks  it  true  ;  if  he  will  quit  any 
interest  rather  than  lose  a  truth;  if  he 
dares  own  what  he  hath  found  and  believ- 
ed ;  and  if  he  loves  it  so  much  the  more, 
by  how  much  he  believes  it  more  conduc- 
ing to  piety  and  the  honor  of  God  ;  he  hath 
done  what  a  good  and  wise  man  should  do  : 
he  needs  not  regard  what  any  man  threat- 
ens, nor  fear  God's  anger  when  a  man  of 
another  sect  threatens  him  with  damnation. 
For  he  that  heartily  endeavors  to  please 
God,  and  searches  what  his  will  is,  that  he 
may  obey  it,  certainly  love  God  ;t  and  noth- 


'  Christian  Casuist,  b.  ii.  chap,  xxiii. 
t  Dticior  Dubilant.  p.  75.'^.    ?ee  Mr.  Locke's  Conduct 
of  the  Unilcrstanding,  sect  xi. 


ing  that  loves  God  can  perish."  Such  is 
the  rule  of  our  duty  in  this  respect;  but  as 
we  are  far  from  being  insensible  of  our  lia- 
bility to  be  influenced  by  prejudices  ami 
corrupt  affections  in  our  inquiries  alter  the 
mind  of  God  respecting  the  ordinance  of 
baptism,  it  is  no  small  satisfaction  to  find, 
that  our  most  learned  and  eminent  oppos- 
ers  have  said  so  much  in  favor  of  immer- 
sion, upon  a  profession  of  faith,  as  the  ap- 
pointment of  Jesus  Christ.  For,  as  Dr. 
Owen  observes,  "  Truth  and  good  compa- 
ny will  give  a  modest  man  confidence."* 

In  proportion  as  I  have  become  acquaint- 
ed with  the  Popish  controversy,  and  with 
that  between  our  English  Episcopalians 
and  Protestant  Dissenters,  the  more  have 
I  been  convinced,  that  there  is  a  remarka- 
ble similarity  between  the  arguments  useil 
by  Roman  Catholics  in  defence  of  Popery ; 
by  our  Conformists,  in  support  of  their 
Establishment ;  and  by  Pfedobaptists  in 
general,  in  favor  of  intant  sprinkling.  It 
gives  me,  therefore,  peculiar  pleasure  to 
find,  that  the  general  principles  on  which  I 
oppose  Psedobaptism,  are  the  very  same 
with  those  upon  which  the  Reformed  have 
always  proceeded,  in  confuting  the  Papnl 
system,  and  upon  which  Protestant  Dis- 
senters argue  against  the  constitution,  gov- 
ernment, and  unscriptural  rites  of  the  Eng- 
lish church.  By  these  considerations,  [  ani 
the  more  confirmed  in  my  disapprobation 
of  infant  sprinkling.  Agreeable  to  Avhicli 
are  the  following  words  of  Dr.  Cal;imy, 
when  speaking  of  the  persecuted  Noncon- 
formists, and  of  their  leading  princi[)les: 
"They  were  the  more  confirmed  in  their 
adherence  to  these  principles,  by  finding 
the  most  eminent  divines  of  the  church 
forced  to  make  use  of  the  very  same  in 
their  noble  defence  of  the  Reformation 
against  the  Romanists ;  and,  indeed,  it 
seemed  to  them  remarkable,  that  those 
which  were  reckoned  by  the  clergy  the 
most  successful  Aveapons  against  the  Dis- 
senters, should  be  the  same  that  are  used 
by  the  Papists  against  the  Protestant  Re- 
formation."! 

In  the  course  of  my  reflections  on  the 
language  and  arguments  of  some  Predn- 
baptists,  the  reader  will  meet  with  a  few 
strokes  of  pleasantry.  It  is  presumed, 
however,  that  he  will  have  no  reason  to 
complain  of  ill  temper,  or  of  a  want  of  be- 
nevolence to  any  I'rom  whom  I  conscien- 
tiously difier.  For  though  it  appears,  lron\ 
several  quotations,  that  the  harshest  thing.s 
have  been  said  of  the  Baptists,!  by  some  of 

*  Vindication  against  Slierloclc,  p.  41. 

t  Noncniirorinisrs  McMuoriiil,  Imroduct.  p.  C<i. 

J  Dr.  Fcatley  acljiiowlcilu's  lliat,  wlirn  writing a^.-iiiist 
the  Baptists,  "he  could  liardly  dip  Ids  prn  in  any  other 
liquor  than  the  juice  of  itnll.''  lu  C'nissl)y's  Hist.  »,ip 
vol.  i.   I'ref.  p.  5.    f^ee  nackus's  Church  Hist,  ol  Now 

Lus.  •-•ol.  ii.  fip.  z:a,  Z2i. 


328 


PiEDOBAPTISM    EXAMINED, 


their  opposers ;  and  though  it  must  be  ac- 
knowledged the  Baptists  have  sometimes, 
retorted  in  an  unbecomins^  manner;  yet, 
as  every  one  must  confess,  that  '•  the  wrath 
of  man  worketh  not  the  righteousness  ol' 
God,"  so  it  may  be  observed  of  the  cause 
that  is  here  pleaded, 

2Ceti  tali  cMxiUo,  nee  df/riisoribus  i.ilis. 

Some  persons,  to  avoid  the  labor  of  think- 
ing, and  to  keep  their  consciences  easy  in 
a  compliance  with  prevailing  custom,  pro- 
nounce baptism  a  mntrovertp.d  point ;  and 
then  infer,  that  all  disputes  about  the  mode 
and  subjects  of  the  ordinance,  are  not  only 
stale  and  unimportant,  but  unworthy  the 
character  of  any  who  profess  a  warm  re- 
gard for  the  interests  of  moral  virtue,  or 
for  the  person,  the  atonement,  and  the 
grace  of  Jesus  Christ.  That  baptism  has 
been  the  subject  of  much  controversy  must 
be  allowed;  but  then  I  will  say,  with  Bp. 
Hurd  ;  ''  Show  me  the  question  in  religion, 
or  even  in  common  morals,  about  which 
learned  men  have  not  disagreed ;  nay, 
show  me  a  single  text  of  scripture,  though 
ever  so  plain  and  precise,  which  tJie  per- 
verseness  or  ingenuity  of  interpreters  has 
not  drawn  into  diriereiit,  and  often  contrary 
meanings.  What  then  shall  we  conclude  ? 
that  there  is  no  truth  in  religion,  no  cer- 
tainty in  morals,  no  authority  in  sacred 
scripture?  If  such  conclusions  as  these 
be  carried  to  their  utmost  lengtli,  in  what 
else  can  they  terminate,  but  absolute  and 
universal  scepticism?"*  I  may  add,  in  the 
words  of  Dr.  Waterland,  "  As  long  as  re- 
ligion [or  any  particular  branch  ol"  it,]  is 
held  in  any  value  or  esteem,  and  meets 
with  opposers,  it  must  occasion  warm  dis- 
putes. Who  would  wish  that  it  should 
not?  What  remedy  is  there  for  it,  while 
men  are  men,  which  is  not  infinitely  worse 
than  the  disease?  A  total  contempt  of  re- 
ligion, [or  an  universal  and  absolute  indif- 
ference for  any  particular  article  in  it,] 
might  end  all  disputes  about  it;  nothing 
else  wil[."t 

It  must,  indeed,  be  acknowledged,  that 
positive  rites,  forms  of  worship,  and  eccle- 
siasticnl  order,  are  not  of  equal  importance 
with  doctrines  that  inmiediately  respect 
the  object  of  our  worshij),  as  rational  crea- 
tures; the  ground  of  our  hope,  as  crimin- 
als deserving  to  perish;  or  the  source  of 
our  blessedness,  as  intended  for  an  immor- 
tal existence.  Nor  is  the  most  punctual 
performance  of  a  ritual  service,  detached 
from  faith  in  Christ  and  benevolence  to 
man,  worthy  of  being  compared  with  truly 
devotional  principles  and  virtuous  tempers, 
though  attended  with  much  ignorance  re- 


*  lutroduct.  10  Stiifiv  of  Prophecies,  scrm.  viii. 
t  Importance  of  Do'ct.  of  Trinity,  p  '..X)6. 


lating  to  the  positive  parts  of  divine  wor- 
ship. But  is  this  a  sufficient  reason  for 
treating  the  law  of  baptism  as  of  little  or 
no  importance ;  as  if  it  were  obsolete,  or 
as  if  our  great  Legislator  had  no  meaning 
when  he  enacted  it?  That  mutilation  oT 
the  sacred  supper,  which  is  practised  in  the 
Romish  communion,  has  been  sharply  op- 
posed and  loudly  condemned  by  all  denom- 
inations of  Protestants:  and  is  it  not  law- 
ful, is  it  not  matter  of  duty,  to  oppose  and 
condemn  such  an  outrage  on  divine  author- 
ity and  primitive  example?  Are  we  not 
required  to  conlcnd  earnestly,  but  with  vir- 
tuous dispositions,  for  every  branch  of  that 
faith  u'h  ich  was  once  delivered  to  the  saints  ? 
If,  thereibre,  infants  be  solemnly  sprinkled 
by  divine  right,  it  must  be  the  indispensa- 
ble duty  of  Picdobaptists  to  contend  for  it; 
but  if,  on  the  contrary,  infant  sprinkling  be 
1  human  invention,  the  Baptists  are  equal- 
ly bound  to  oppose  it,  as  deserving  to  be 
banished  from  the  worship  of  God,  where 
it  has  long  usurped  the  place  of  a  divine 
institution.  If  Christ  be  the  only  Lord  and 
Lawgiver  in  his  own  kingdom,  then  cer- 
tainly it  is  far  from  being  a  matter  of  indif- 
ference whether  the  laws  which  he  enacted 
be  regarded  or  not:  for,  with  equal  reason, 
might  any  one  question,  whether  our  Sav- 
iour should  be  believed,  in  what  he  declares  ; 
as  whether  he  should  be  obeyed,  in  what 
he  commands.  Under  the  fair  pretext  of 
charity,  forbearance,  and  Catholicism,  wo 
might,  with  Melancthon  and  other  adia- 
phorists  in  the  sixteenth  century,  consider 
the  doctrine  of  justification  by  faith  alone, 
the  number  of  the  sacraments,  the  juris- 
diction claimed  by  the  pope,  extreme  unc- 
tion, the  observation  of  Popish  festivals, 
and  several  superstitious  rites,  as  things 
indifferent:*  or,  with  others,  we  might 
assert  the  iimocence  of  mental  error  in 
matters  of  doctrine  and  of  worship;  and 
so,  by  unavoidable  consequence,  render 
the  Bible  itself  of  little  worth. 

It  has  been  often  asserted,  both  by  an- 
cients and  moderns,  that  the  followers  of 
Christ  should  never  seek  for  peace  at  the 
expense  of  truth,  nor  of  religious  duty. 
Thus,  for  examjjie,  Hilary,  bishop  ol'  Poic- 
ticrs :  "  The  name  of  peace  is,  indeed, 
very  specious,  and  the  mere  appearance 
of  unity  has  something  splendid  in  it ;  but 
who  knows  not,  that  the  church  and  the 
gospel  acknowledge  no  other  peace  than 
that  which  comes  Iroin  Jesus  Christ,  that 
which  he  gave  to  his  apostles  before  the 
glory  of  his  passion,  and  that  which  he 
left  in  trust  with  them  by  his  eternal  com- 
mand, when  he  was  about  to  leave  them?"t 
Dr.  Owen :  "  We  are  not  engaged  in  an 


■  See  IMoslicim's  Eccles.  Hist.  cent.  .xvi.  sect.  iii.  pait 
.  '  28.     VeiUMiia?  Hist.  Eccles.  secul.  xvi.  §  156. 
t  111  Claude's  Dcience  of  Refunnation,  part  iii.  p.  3. 


PiEDOBAPTISM    EXAMINED. 


329 


inquiry  merely  after  joeace,  but  after  peace 
with  truth.  Yea,  lo  lay  aside  the  consider- 
ation of  truth,  in  a  disquisition  after  peace 
and  agreement,  in  and  about  spiritual 
things,  is  to  exclude  a  regard  unto  God 
and  his  authority,  and  to  provide  only  for 
ourselves.  .  .  .  The  rule  of  unity,  as  it  is 
supposed  to  comprise  all  church  commun- 
ion, fails  under  many  restrictions.  For 
herein  the  special  commands  of  Christ,  and 
institutions  of  the  gospel  committed  unto 
our  care  and  observance,  falling  under 
consideration,  our  practice  is  precisely  lim- 
ited unto  those  commands,  and  by  the 
nature  of  those  institutions.  .  .  .  We  are 
not  obliged  to  accommodate  any  of  the 
ways  or  truths  of  Christ  unto  the  sins  and 

ignorance  of  men."* J.  A   Turrettin : 

"  There  ought  to  be  no  charity  without 
truth  ;  no  charity  that  is  an  injury  to  truth ; 
no  charity  which  causes  us  to  offend  against 
the  truth.  .  .  .  For  this  ought  not  to  be 
called  charity,  but  a  confederation  and  a 
conspiracy  of  error.  '  We  wish,'  says  Je- 
rome, '  for  peace ;  and  we  not  only  wish, 
but  also  pray  for  it:  but  it  is  the  peace  of 
Christ,  true  peace,  peace  in  which  no  war 
is  involved.'  Otherwise,  as  Nazianzen 
teaches,   '  war  is  more  eligible  than  that 

peace  which  separates  us  from  God.'  "f 

Mr.  Henry:  '"The  method  of  our  prayer 
must  be,  first  for  truth,  and  then  for  peace  ; 
for  such  is  the  metlwd  of  the  wisdom  that 
is  from  above  ;  it  is  first  pure,,  then  peace.a- 
ble^X  With  this  both  prophets  and  apos- 
tles agree ;  for  their  language  is.  Love  the 
truth  and  peace — Speakingthe  truth  inloi:e.§ 
The  folly  and  impiety  of  pleading  lor 
charity  and  peace,  at  the  expense  of  divine 
truth  and  of  religious  duty,  are  well  repre- 
sented and  properly  chastised  by  a  Peedo- 
baptist  author,  in  tiie  following  manner: 
"  A  considerable  succedaneum  for  the  Chris- 
tian unity,  is  the  Catholic  charity;  which  is 
like  the  charity  commended  by  Paul,  in  only 
this  one  instance,  that  it  groweth  exceeding- 
ly.—  Among  the  stricter  sort,  it  goes  under 
the  name  oi'  furbearance.  We  shall  be 
much  mistaken  if  we  think  that,  by  this  soft 
and  agreeable  word,  is  chiefly  meant  the 
tenderness  and  compassion  inculcated  by 
the  precepts  of  Jesus  Christ  and  his  apostles. 
It  strictly  means  an  agreement  to  differ  qui- 
etly about  the  doctrines  and  commandments 
of  the  gospel,  without  interruption  of  visible 
fellowship.  They  distinguish  carefully  \ie- 
tv/een  fundamentals,  or  things  necessary  to 
be  believed  and  practised  ;  and  circwnstan- 
iials,  or  things  that  are  indifferent.  Now, 
whatever  foundation  there  may  be  for  such 


*  Discourse  on  Evangelical  Love  and  Peace,  p.  17,  24, 
233. 

t  Orntio  de  Thf'ologo  Veritalis  et  Pacis  Studioso. 
I  Kx(josit.  on  Rom.  xv.  5. 
§  Zech.  vili  19 ,  Eph.  iv.  15. 

Vol.  1.— Pp. 


a  distinction  in  human  systems  of  religion, 
it  certainly  looks  very  ill-becoming  in  the 
churches  of  Christ,  to  question  how  far  He 
is  to  be  believed  and  obeyed.  Our  mod- 
ern churches  .  .  .  have  nearly  agreed  to 
hold  all  those  things  indifferent  which  would 
be  inconvenient  and  disreputable  ;  and  to 
have  communion  together,  in  observing 
somewhat  like  the  customs  of  their  fore- 
fathers. Many  of  the  plainest  sayings  of 
Jesus  Christ  and  the  apostles  are  treated 
with  high  contempt,  by  the  advocates  of 
this  forbearance. — The  common  people  are 
persuaded  to  beheve,  that  all  the  ancient 
institutions  of  Christianity  were  merely  lo- 
cal and  temporary,  excepting  such  as  the 
learned  have  agreed  to  be  suitable  tothesB 
times  ;  or,  which  have  been  customarily  ob- 
served by  their  predecessors.  But  it  would 
well  become  the  doctors  in  divinity  to  show, 
by  what  authority  any  injunction  of  God 
can  be  revoked,  besides  his  men  ;  or,  how 
any  man's  conscience  can  be  lawfully  re- 
leased by  custom,  example,  or  human  au- 
thority, from  observing  such  things  as  were 
instituted  by  the  apostles  of  Christ  in  his 
name.  .  .  .  This  corrupt  forbearance  had  no 
allowed  place  in  the  primitive  churches. 
The  apostle,  in  the  Epistle  to  the  Ephe- 
sians,  required  of  them,  to  adorn  their  voca- 
tion 'with  all  lowliness  and  meekness,  with 
long-suffering,  forbearing  one  another,  in 
LOVE.'  But  had  they  dispensed  with  the 
laws  of  Christ,  for  convenience  and  ease,  it 
had  been  forbearing  one  another  in  hatred  ; 
lor  those  laws  were  expres.'^ions  of  his  love; 
the  most  fervent  love  that  was  ever  shown 
among  men,  directed  by  intallible  wisdom. 
Whosoever,  therefore,  would  obliterate 
them,  or  any  how  attempt  to  change  them, 
must  either  suppose  himself  wiser  than  Je- 
sus Christ,  or  a  greater  friend  to  mankind- 
He  must  be  moved,  either  by  an  enormous 
self-conceit,  or  by  the  spirit  of  malevolence. 
.  .  .  The  more  thinking  part  of  religious  men 
observing  what  great  mischiefs  have  arisen 
from  contentions  about  truth, — have  found 
it  most  desirable  to  let  truth  alone,  and  to 
concern  themselves  chiefly  about  living 
profitably  in  civil  society.  To  be  of  some 
religion,  is  but  decent ;  and  the  interests  of 
human  life  require  that  it  be  popular  and 
compliant.  If  men  have  different  notions 
of  Jesus  Christ,  his  divinity,  his  sacrifice,  his 
kingdom,  and  the  customs  of  his  religion, 
even  from  what  the  apostles  seemed  to  have  ; 
charity  demands  that  we  think  well  of  their 
religious  characters,  notwithstanding  this. 
It  is  unbecon)ing  the  modesty  of  wise  men  to 
be  confident  on  any  side ;  and  conlendim^ 
earnestly  for  opinions,  injures  the  peace  of 
the  Christian  church.  Thus  kind  am!  hum- 
ble is  modern  charity  .'  Instead  of  rejoicing 
m  uv  v^'\{\\  tlte  truth,  it  rejoicelh  in  contem- 
plating the  admirable  piety  that  may  be 


330 


P^DOBAPTISM    EXAMINED 


produced  from  so  many  different,  yea,  op- 
posite principles.  .  .  .The  Cliristians  of  old 
time  were  taught,  not  to  dispute  about  the 
institutions  of  their  Lord,  but  to  observe 
them  thankJully  ;  and  hereby  they  express- 
ed their  atlection  to  him  and  to  each  other. 
If  that  aifeclion  be  granted  to  be  more  im- 
portant than  the  tokens  of  it,  it  would  be 
unjust  to  infer  that  the  latter  have  no  obli- 
gation ;  which  would  imply,  that  Christ  and 
the  apostles  meant  nothing  by  their  pre- 
cepts. The  Methodists  have  not,  indeed, 
gone  so  far  as  their  spiritual  BretJu-en  [the 
(iuakers]  have  done,  in  rejecting  all  exter- 
nal ceremonies ;  but  tijey  are  taught  to  be- 
lieve, that  all  concern  about  the  ancient  or- 
der and  customs  of  the  Christians  is  mere 
party-spirit,  and  injurous  to  the  devout  ex- 
ercises of  the  heart.  Thus  the  modern 
charity  vaunts  itself,  in  answering  better 
purposes  than  could  be  accomi)lished  by 
keeping  the  words  of  Christ.  It  produces 
a  more  extensive  and  generous  communion, 
and  animates  the  devotion  of  men,  without 
perplexing  them  by  uncertain  doctrines  or 
rigorous  self-denial.  .  .  .  Although  it  sup- 
poses some  revelation  from  God,  and  some 
honor  due  to  Je.sus  Christ,  it  claims  a 
right  to  dispense  with  both— to  choose  what 
in  his  doctrine  and  religion,  is  fit  to  be  be- 
lieved and  observed."* 

While,  however,  we  think  it  our  duty 
with  a  resolute  perseverance  to  maintain 
the  purity  and  importance  of  baptism,  as  a 
divine  institution  ;  we  are  far  from  consider- 
ing ourselves  as  the  only  disciples  of  Christ, 
or  our  own  communitie.s  as  the  only  Chris- 
tian churches.  Nor  is  an  idea  of  that  kind 
justly  inferable  from  our  denying  comnnm- 
lon  at  the  Lord's  table  to  Paidobaptists.f 
Respecting  this  particular.  Dr.  Owen  says  ; 
"  There  is  no  necessity  that  any  should  de- 
ny all  them  to  be  true  churches,  from  whom 
they  may  have  just  reason  to  withdraw 
their  communion.  .  .  .  When  we  judge  of 
our  own  communion  witli  them,  it  is  not 
upon  this  question,  whether  they  are  true 
churches,  or  not?  as  though  the  determina- 
tion of  our  practice  did  depend  solely  there- 
on. For  as  we  are  not  called  to  judge  of 
the  being  of  their  constitution,  as  to  the  sub- 
stance of  it,  unless  they  are  openly  judged 
in  the  scripture,  as  in  the  case  of  idolatry 
and  persecution  persisted  in ;  so  a  determi- 
nation of  the  truth  of  their  constitution,  or 
that  they  are  true  churches,  will  not  pres- 
ently resolve  us  in  our  duty,  as  to  commu- 
nion with  them.  ...  It  is  most  unwarran- 
table rashness  and  presumption,  yea,  an 
evident  fruit  of  ignoiance,  or  want  of  love, 
or  secular  private  interests,  when,  upon  les- 


•  Strictures  upon  Modorn  Siin.onv.  p  48—55.  Liitber. 
in  his  velifinenl  iiiaiiner,  sayy ;  "MHlediQta  sit  charilas 
qUcP  servatur  ciuu  jactiini  tloctriure  fiiloi.  cui  oinniii  ce- 
dere  rlebent,  charitaa,  ajiostoliis,  aoigeius  e  eoslo."  Coin- 
mf'nt.  in  Epist.  ail  Oalat. 

t  Sue  my  Apology  for  the  Baptists. 


Iser  difl'erences,  men  judge  churches  to  be 
!no  true  churches,  and  their  ministers  to  be 
[no  true  ministers."*  The  same  excellent 
[author  says;  "There  is  nothing  more 
clear  and  certain,  than  that  our  Lord 
Christ  .  .  .  never  joined  with  [the  Jews] 
in  the  observance  of  their  own  traditions 
and  jtharisaical  impositions,  but  warned  all 
his  disciples  to  avoid  them  and  refuse  them  ; 
whose  example  we  desire  to  follow :  ibr 
concerning  all  such  observances  in  the 
church,  he  pronounced  that  sentence, 
>  Every  plant  that  my  heavenly  F'ather  hath 
not  planted  shall  be  rooted  up.'"t 

It  is  against  what  the  author  considers 
as  an  error  in  sentiment,  and  a  corruption 
of  worship,  that  the  following  Examination 
of  Paidobaptism  makes  its  appearance : 
errors,  not  persons  are  here  opposed.  Pie 
thinks,  with  Mr.  Leigh,  that  he  should 
"  distinguish  between  loving  of  men's  per- 
sons and  their  errors  -"l  and,  with  Bp. 
Burnet,  that  "  whatever  moderation  or 
charily  we  may  owe  to  men's  persons,  we 
owe  none  at  all  to  their  errors,  and  to  that 
i'rame  which  is  built  on  and  supported  by 
them."§  Nay,  as  Dr.  Waterland  in  anoth- 
er case  observes,  "  While  we  are  of  a  con- 
trary judgment,  it  cannot  but  be  guilty  prac- 
tice and  conduct  in  us,  and  very  great  too 
to  smother  our  sentiments,  or  not  to  bear 
our  testimony  in  such  a  way  as  Christ  has 
appointed,  against  all  notorious  corruptions, 
either  of  faith,  or  worship,  or  doctrine. "|| 

Should  this  Exaniinationof  Psedobaptism 
have  the  honor  of  being  regarded  as  de- 
serving an  answer,  and  should  any  of  our 
opposers  write  against  me,  it  will  not  avail 
to  refute  some  particular  parts  of  the  work 
detached  from  the  general  principles  on 
which  I  proceed.  No  ;  the  data,  the  prin- 
cipal ^jounds  of  reasoning,  which  are  adop- 
ted from  Pffidobaptists  themselves,  must  be 
constantly  kept  in  view,  or  nothing  to  the 
honor  of  iniant  sprinkling  will  be  effected. 
For  as  the  grand  principles  on  which  my 
argumentation  proceeds,  and  whence  my 
general  conclusions  are  drawn,  are  those 
of  Protestants  when  contending  with  Pa- 
pists, and  those  of  Nonconformists  when 
dit-puting  with  English  Episcopalians  ;  it 
will  be  incumbent  on  such  opposer  to  show 
either  that  the  principles  themselves  are 
false,  or  that  my  reasoning  upon  them  is 
inconclusive.  Now,  as  I  do  not  perceive 
how  any  Protestant  can  give  up  those  prin- 
ciples, without  virtually  admitting  the  su- 
perstitions of  Popery  ;  nor  how  they  can  be 
deserted  by  any  Dissenter,  without  impli- 


*  Discourse  on  Evangelical  Love  and  Church-Peace, 
p.  82,  83,  84.  See  plain  Reasons  for  Dissenting  from  the 
Church  of  Enjilajiil,  part  i.  reason  i. ;  and  Stapferi  The- 
olog.  PoU.ai.  lom.  i,  p.  518. 

t  En({uil-)'  into  Orig.  and  Nature  of  Churches,  p.  253. 

t  Tn'Mtisi'  on  llelig.  an<i  Learning,  b.  i.  chap  vii. 

§  Hi  Mr.  Robinson's  Plan  of  Lectures,  Motto. 

11  kiipoitance  of  Doct.  of  Trimly,  p.  135. 


P^DOBAPTISM    EXAMINED 


331 


citly  renouncing  his  Nonconformity  ;  so  I 
conclude,  that  the  whole  force  of  any  oppo- 
nent must  be  employed  in  endeavoring  to 
prove,  that  I  have  reasoned  inconsequen- 
tially from  those  principles.  That  this 
might  be  easily  proved.  I  am  not  at  present 
convinced  ;  and  whether  any  of  our  Paedo- 
baptist  Brethren  will  consider  this  publica- 
tion as  of  sufficient  importance  to  excite 
such  an  attempt,  is  to  me  uncertain. 

To  the  conclusions  inferred  from  those 
very  numerous  concessions  which  our  op- 
posers  have  made,  (and  my  reader  will 
find  that  many  of  the  greatest  eminence 
among  them  have  been  the  most  free  in 
making  concessions,)  it  may,  perhaps,  be 
objected:  "Notwithsta.nding  all  their  con- 
cessions, they  continued  in  the  profession 
and  practice  of  infant  baptism."  Granted  ; 
but  then  it  should  be  considered,  that  this 
objection  is  quite  futile  ;  because  I  profess- 
edly argue  against  Psedobaptism,  on  the 
principles,  reasonings,  and  concessions  of 
Pcedohaptists.  Besides,  though  such  an 
exception  to  my  conclusions  expresses  a 
fact,  yet  it  pays  the  consistency  of  the  au- 
thors concerned  but  a  poor  compliment. 
In  this  light  similar  concessions  from  Ro- 
man Catholics  have  always  been  /iewed 
by  Protestants;  of  which  the  reader  will 
meet  with  various  instances  in  the  course  of 
this  work. 

Being  fully  persuaded,  that  I  appear  in 
defence  of  a  divine  institution  and  of  apos- 
tolic practice,  I  earnestly  commend  this 
publication  to  the  blessing  of  that  sublime 
Being,  who  "  worketh  all  things  after  the 
counsel  of  his  will."  Sincerely  praying, 
^that  evangelical  truth  and  experimental  re- 
ligion, that  purity  of  worship  and  the  prac- 
tice of  holiness,  may  flourish  among  all  de- 
nominations of  Christians,  I  conclude  in  the 
following  words  of  Lord  Bacon :  "  Read. 
not  to  contradict  or  confute,  nor  to  believe 
and  take  for  granted,  nor  to  find  talk  and 
discourse,  but  to  weigh  and  consider."* 
A.  BOOTH. 


PART    I. 


THE    MODE    OE    ADMINISTRATION. 


CHAPTER   I. 

Concerning  the  A'nture,  Obligation,  and  Im- 
portance  of  Positive  Institutions  in  Re- 
ligion. 

Dr.  Doddridge.     "  Those     are     called 
positive  institutions  or  precepts,  which  are 


*  In  Dr.  Edwards's  Discourse  concerning  Truth  and 
Error,  p.  406. 


not  founded  upon  any  reasons  known  to 
those  to  whom  they  are  given,  or  discover- 
able by  them,  but  which  are  observed  mere- 
ly because  some  superior  has  commanded 
them/^— Lectures,  Definit.  ixxi.  p.  23S. 

2.  Bp.  Taylor.  "  All  institutions  sacra- 
mental, ami  positive  laws,  depend  not  upon 
the  nature  of  the  things  them-selves,  accord- 
ing to  the  extension  or  diminution  of  which 
our  obedience  might  be  measured  ;  but  they 
depend  wholly  on  the  will  of  the  Lawgiver, 
and  the  will  of  the  Supreme,  being  actual- 
ly limited  to  this  specification,  this  manner, 
this  matter,  this  institution :  whatsoever 
comes  besides,  it  hath  no  foundation  in  the 
will  of  the  Legislator,  and  therefore  can 
have  no  warrant  or  authority.  That  it  be 
obeyed,  or  not  obeyed,  is  all  the  question 
and  all  the  variety.  If  it  can  be  obeyed,  it 
must;  if  it  cannot  it  must  be  let  alone.  .  .  . 
Whatsoever  depends  upon  a  divine  law  or 
institution,  whatsoever  God  wills,  whatso- 
ever is  appointed  instrumental  to  the  signi- 
fication of  a  mystery,  or  to  the  collation  of 
a  grace  or  a  power,  he  that  does  any  thing 
of  his  own  head  must  be  a  despiser  of  God's 
will,  or  must  suppose  himself  the  author  of 
a  grace,  or  else  to  do  nothing  at  all  in  what 
he  does;  because  all  his  obedience  and  all 
the  blessing  of  his  obedience  depend  upon 
the  will  of  God,  which  ought  always  to  be 
obeyed  when  it  can :  and  when  it  cannot, 
nothing  can  supply  it,  because  the  reason 
of  it  cannot  be  understood.  .  .  .  All  positive 
precepts,  that  depend  upon  the  mere  will 
of  the  lawgiver,  admit  no  degrees,  norsup- 
pletory  and  commutation  ;  because  in  such 
laws  we  see  nothing  beyond  the  words  of 
the  law,  and  the  first  meaning,  and  the 
named  instance:  and  therefore  it  is  that  in 
individuo  which  God  points  at;  it  is  that  in 
which  he  will  make  the  trial  of  our  obedi- 
ence ;  it  is  that  in  which  he  will  so  per- 
lectly  be  obeyed,  that  he  will  not  be  dispu- 
ted with  or  inquired  of,  ichy  and  how,  but 
just  according  to  the  measures  there  set 
down  ;  so,  and  no  more  and  no  /es.v.  and  no 
otheru-ise.  For  when  the  will  of  the  law- 
.giver  is  oil  the  reason,  the  first  instance  of 
the  law  is  all  the  measure,  and  there  can  be 
no  product  but  what  is  just  set  down.  No 
parity  of  reason  can  infer  any  thing  else; 
because  there  is  no  reason  but  the  will  of 
God,  to  which  nothing  can  be  equal,  be- 
cause his  will  can  be  but  one." — Diictor 
Dub.  b.  ii.  chap.  iii.  §  14,  18. 

3.  Mr.  Reeves.  '•  The  distinction  of  ob- 
ligations between  moral  and  po.'^itive  duties 
is  to  be  understood  with  great  caution. 
For  though  the  goodness  of  a  law  be  a 
great  motive  and  inducement  to  obedience, 
yet  the  formal  reason  of  obligation  does  not 
arise  from  the  goodness  of  a  law,  but  from 
the  authority  and  will  of  the  legislator. 
God  commands  a  thing  which   was  before 


832 


P^DOBAPTISM    EXAMINED. 


indifferent ;  therefore  that  thing  is  as  much 
a  law  as  if  it  was  never  so  good  in  its  own 
nature:  he  forbade  the  eating  of  a  tree  in 
the  midst  of  the  garden,  which  without  that 
prohibition  had  been  indifferent.  But 
Adam,  and  in  him  ail  his  posterity,  was 
condemned  for  the  breach  of  a  hiw  purely 
positive.  .  .  .  When  God  therelbre  says, 
that  he  '  will  have  mercj'  and  not  sacrifice,' 
it  is  not  to  be  understood  as  if  God  would 
have  any  of  his  laws  broken  ;  but,  as  our 
Saviour  explains  it,  '  These  ought  ye  to 
have  done,  and  not  to  leave  the  other  un- 
done.' I  ask  then,  what  are  natural  laws? 
Why,  what  we  conclude  merely  from  the 
light  of  nature  that  God  has  commanded  or 
<hrbidden,  either  to  be  believed  or  done. 
Wiiat  then  are  positive  laws  ?  Why,  what 
we  know  to  be  the   will  of  God   by   his  ex- 


itive  precepts  are  precepts,  the  reasons  of 
which  we  do  not  see.  Moral  duties  arise 
out  of  the  nature  of  the  case  itself,  prior  to 
external  command  ;  posilive  duties  do  not 
arise  out  of  the  nature  of  the  case,  but  from 
external  command  ;  nor  would  they  be  du- 
ties at  all,  were  it  not  for  such  command, 
received  from  Him  whose  creatures  and 
subjects  we  are.  But  the  manner  in  which 
the  nature  of  the  case,  or  the  fact  of  the  re- 
lation is  made  known,  this  doth  not  denom- 
inate any  duty  either  positive  or  moral. .  .  . 
The  reason  of  positive  institutions,  in  gen- 
eral, is  very  obvious  ;  though  we  should  not 
see  the  reason  why  such  particular  ones 
are  pitched  upon,  rather  than  others.  Who- 
ever, therefore,  instead  of  cavilling  at  words 
will  attend  to  the  thing  itself,  may  clearly 
see,  that  positive  institutions  in  general,  as 


press  v)ord  only.  In  both  cases  then  we  i  distinguished  from  this  or  that  particular 
see,  that  it  is  the  will  of  God,  and  not  the  lone,  have  the  nature  of  moral  commands, 
goodness  of  the  thing,  or  the  manner  of  the  |  since  the  reasons  of  them  appear.  Thus, 
discovery,  which  induces  the- obligation."  !  for  instance,  the  external  worship  of  God  is 
— Apolog-ies,  vol.  ii.  p.  217,  218,  edit.  1709. 'a  moral  duty,  though  no  particular  mode  of 
4.  Dr.  Fiddes.  "The  distinction  be- 1  it  be  so.  Care  is  then  to  be  taken,  when  a 
tween  positive  law  and  moral  law  is  foun-  comparison  is  made  between  posilive  and 
ded  in  this  diflerence :  ihe  subject  matter, moral  duties,  that  they  be  compared  no 
of  positive  law  is  something  to  which  we 'farther  than  as  they  are  different;  no  farther 
are  antecedently  under  no  obligation,  and  than  as  the  former  are  positive,  or  arise  out 


which  only  obliges  by  virtue  of  its  being 
enacted,  and  perhaps  to  a  certain  limited 
period.  The  subject  matter  of  a  moral  law 
is,  on  the  other  hand,  something  antece- 
dently, in  the  visible  reason  of  it,  obligato- 
ry to  us,  and  the  obligation  thereof  will  al- 
ways continue  unchangeably  the  same. .  . . 
By  a  positive  command,  I  understand  an 
express  declaration  made  by  competent  au- 
thority, whether  concerning  things  to  be 
done,  or  to  be  omitted." — Theolog.  Pract. 
b.  i.  chap.  vi.  p.  50 ;  b.  ii.  part  i.  chap.  i.  p. 
105. 

5.  Dr.  Owen.  "  Positive  institutions  are 
the  free  effects  of  the  willof  God,  depending 
originally  and  solely  on  revelation,  and 
which  therelbre  have  been  various  and  ac- 
tually changed." — Discourse  concerning 
the  Holy  Spint,  h.  i.  chap.  iii.  §  3. 

6.  Buddeus.  "  The  obligation  by  which 
men  are  bound  rightly  to  use  positive  ap- 
pointments, is  to  be  derived  from  the  moral 
law  itself;  by  which  it  is  manifest,  that  men 
are  obliged  to  do  all  those  things  by  which 
their  eternal  felicity  may  be  promoted. .  .  . 
God  had  the  wisest  reasons,  why  he  would 
have  an  appointment  administered  in  this 
or  the  other  manner.  It  is  notlawiul  there- 
fore, ibr  men  to  alter  any  thing,  or  to  mu- 
tilate the  appointment.  Thus  the  sacra- 
ments are  to  be  used,  not  according  to  our 
own  pleasure,  but  in  the  manner  appointed 
by  God." — Insiitut.  Theol.  Moral,  pars  i.  c. 
V.  §  18;  pars  ii.  c.  ii.  §  50.  Lips.  1727. 

7.  Bp.  Butler.  "  Moral  precepts  are 
precepts,  the  reasons  of  which  we  see;  pos- 


of  mere  external  command,  the  reasons  of 
which  we  are  not  acquainted  with ;  and  as 
the  latter  are  moral,  or  arise  out  of  the  ap- 
parent reason  of  the  case,  without  such  ex- 
ternal command.  Unless  this  caution  be 
observed,  we  shall  run  into  endless  confu- 
sion. Now  this  being  premised,  suppose 
two  standing  precepts  enjoined  by  the  same 
authority  ;  that  in  certain  conjunctions  it  is 
impossible  to  obej'  both ;  that  the  former  i# 
moral,  i.  c.  a  precept  of  which  we  see  the 
reasons,  and  that  they  hold  in  the  particu- 
lar case  before  us ;  but  that  the  latter  is 
positive,  I.  e.  a  precept  of  which  we  do  not 
see  the  reasons:  it  is  indisputable  that  our 
obligations  are  to  obey  the  former,  because 
there  is  an  apparent  reason  for  this  prefer- 
ence, and  none  against  it.  .  .  .  As  it  is  one 
of  the  peculiar  weaknesses  of  human  nature, 
wlien,  upon  a  comparison  of  two  things, 
one  is  found  to  be  of  greater  importance 
than  the  other,  to  consider  this  other  as  of 
scarce  any  importance  at  all ;  it  is  highly 
necessary  that  we  remind  ourselves  how 
great  presumption  it  is,  to  make  light  of 
positive  institutions  of  divine  appointment; 
that  our  obligations  to  obey  all  God's  com- 
mands whatever,  are  absolute  and  indis- 
pensable ;  and  that  commands  merely  posi- 
tive, admitted  to  be  from  him,  lay  us  under 
a  moral  obligation  to  obey  them;  an  obli- 
gation moral  in  the  strictest  and  most  prop- 
er sense." — Analogy  of  Religion  p.  ii.  c.  i. 
8.  Dr.  J.  G.  King.  "  Posilive  duties, 
having  no  obligation  in  the  reason  of  things, 
can  have  no  foundation  but  in  the  e.vpress 


P  .E  D  O  B  A  P  T  I  S  M    EXAMINED 


333 


words  of  the  institutor,  from  which  alone 
they  derive  their  authority." — Rites  and 
Ceremonies  of  the  Greek  Church  in  Russia, 
p.  12. 

9.  Mr.  Jonathan  Edwards.  '•  Those 
laws  whose  obhgation  arises  from  the  na- 
ture of  things,  and  from  the  general  state 
and  nature  of  mankind,  as  well  as  from 
God's  positive  revealed  will,  are  called  mor- 
aZlaws.  Others,  whose  obligation  depends 
merely  upon  God's  positive  and  arbitrary 
institution,  are  not  moral:  such  as  the  cere- 
monial laws,  and  the  precepts  of  the  gospel 
about  the  two  sacraments."  .  .  .  Positive 
"precepts  are  the  greatest  and  most  proper 
trial  of  obedience  ;  because  in  them  the 
mere  authority  and  will  of  the  legislator  is 
the  sole  ground  of  the  obligation,  and  noth- 
ing in  the  nature  of  the  things  themselves; 
and  therefore  they  are  the  greatest  trial  of 
any  person's  respect  to  that  authority  and 
v/WV— Sermons,  p.  232.  Hartford,  1780. 
Sermons  on  Imp.  Sub.  p.  79.     Edinb.  1785. 

10.  Bp.  Burnet.  "  Sacraments  are  pos- 
itive precepts,  which  are  to  be  measured 
ONLY  by  the  institution,  in  which  there  is 
not  room  left  for  us  to  carry  them  any  far- 
ther."— E.vposit.  Thirty-nine  Articles,  Art. 
xxvii.  p.  279,  edit,  5. 

11.  Mr.  Steele.  "  Sacraments  depend 
merely  upon  their  institution :  hence  doth 
their  being  result,  and  upon  this  their  mat- 
ter and  signification  do  depend.  The  in- 
stitution, with  the  element,  makes  the  sa- 
crament ;  and  so  the  only  rule  and  balance 
for  them  must  needs  be  their  institution." — 
Morning  E.vercises  against  Popery,  Serm. 
xxii.  p.  764,  765. 

12.  Stapferus.  "Visible  signs  are  the 
matter  of  sacraments.  Signs  are  either 
natural  or  arbitrary.  Sacred  ceremonies 
are  of  the  latter  kind.  But  whatever  an 
arbitrary  sign  be,  it  is  such  by  institution." 
— Inslitut.  Theolog.  Polem.  torn.  i.  cap.  iii. 
§  1623,  1624. 

13.  Dr.  Goodman.  The  term  institu- 
tion "  implies  a  setting  up  de  novo,  or  the 
appointing  that  to  become  a  duty  which 
was  not  knovvable,  or  at  least  not  known  to 
be  so,  before  it  became  so  appointed.  For 
this  word,  institution,  is  that  which  we  use 
to  express  a  positive  command  by,  in  oppo- 
sition to  that  which  is  moral  in  the  strictest 
sense,  and  of  natural  obligation.  Now  it  is 
very  evident,  that  all  things  of  this  nature 
ought  to  be  appointed  vct^j  plainly  and  ex- 
pressly, or  else  they  can  carry  no  obligation 
with  them  ;  for  seeing  the  whole  reason  of 
their  becoming  matter  of  law  or  duty, 
lies  in  the  will  of  the  legislator,  if  that  be 
not  plainly  discovered,  they  cannot  be  said 
to  be  instituted,  and  so  there  can  be  no  ob- 
ligation to  observe  them  ;  because  where 
'  there  is  no  law,  there  can  be  no  transgres- 
sion ;'  and  a  law  is  no  law,  in  effect,  which 


is  not  sufficiently  promulgated." — Preserv. 
against  Popery,  title  viii.  p.  7. 

14.  Dr.  Sherlock.  "  What  is  matter  of 
institution  depends  wholly  upon  the  divine 
will  and  pleasure  ;  and  though  all  men  will 
grant,  that  God  and  Christ  have  always 
great  reason  lor  their  institution,  yet  it  is 
not  the  reason,  but  the  authority  which 
makes  the  institution.  Though  we  do  not 
understand  the  reasons  of  the  institution,  if 
we  see  the  command  we  must  obey  ;  and 
though  we  could  fancy  a  great  many  rea- 
sons why  there  should  be  such  an  institution, 
if  no  such  institution  appears,  we  are  free, 
and  ought  not  to  believe  there  is  such  an 
institution,  because  we  think  there  are  rea- 
sons to  be  assigned  why  it  should  be." — 
Preserv.  against  Pop.  title  ix.  p.  419. 

15.  Anonymous.  "  We  deny  that  there 
are  any  accidental  parts  of  instituted  wor- 
ship ;  for  if  instituted,  (?.  e.  commanded  by 
Christ.)  it  cannot  be  accidental,  (i.  e.  left  to 
our  liberty,  as  what  may  or  may  not  be 
done  without  sin.)  If  accidental,  it  may  be 
made  a  part  of  somewhat  else,  but  ol  the 
instituted  worship  of  Christ  it  cannot  be. 
Circumstances  of  worship  (as  such)  unde- 
termined by  the  Lord,  to  be  appointed  by 
men,  we  deny.  These  circumstances  are 
such  as,  without  which  the  worship  of  God 
is  perfect,  or  it  is  not.  l(  ihe  Jirst,  we  need 
them  not ;  they  are  vain,  fruitless,  having 
without  them  a  perfect  worship.  If  the 
second,  the  worship  God  hath  commanded, 
as  it  comes  out  of  his  hands,  without  human 
additaments,  is  imperfect;  but  this  is  little 
less  than  blasphemy.  To  assert,  it  is  law- 
ful to  conform  to  any  part  of  instituted  wor- 
ship, without  warrant  from  the  scripture, 
reflects  sadly  upon  the  wisdom  and  faith- 
fulness of  Christ.  For,  either  he  was  not 
wise  enough  to  foresee  that  such  a  part  of 
worship  was  or  would  be  requisite ;  or  had 
not  faithfulness  enough  to  reveal  it :  though 
the  scripture  compares  him  to  Moses  for 
faithfulness,  who  revealed  the  whole  will  of 
God,  to  the  making  of  a  pin  in  the  taberna- 
cle. We  had  thought,  that  the  perfection  of 
scripture  had  consisted  in  this,  that  the 
whole  of  that  obedience  that  God  requires  of 
us,  had  therein  been  stated  and  enjoined  ; 
for  which  end  we  conceive  it  was  at  first 
commanded  to  be  written,  and  hitherto  by 
the  wonderful  gracious  providence  of  the 
Lord  continued  to  us.  The  accidentals  of 
worship  are  either  part  of  that  obedience 
we  owe  to  God,  or  they  are  not.  If  not, 
how  came  they  to  be  such  parts  ofworsiiip, 
as  without  theni  we  are  interdicted  to  per- 
form it?  or,  indeed,  whence  is  it,  that  we 
are  tending  them  up  to  God,  when  all  our 
worship  is  nothing  else  but  the  solemn  fend- 
er of  that  obedience  that  we  owe  to  him? 
If  they  are,  then  there  is  some  part  of  our 
obedience  that  is  not  prescribed  in  scrip- 


334 


P  ^E  D  0  13  x\  P  T  I  S  M    EXAMINED 


ture :  then  is  the  scripture  imperfect,  and 
tluit  witli  rewpect  to  the  main  end  for  which 
it  was  f^iven  forth,  viz.  to  indoctrinate  and 
direct  us  in  the  whole  of  that  obedience 
liuU  God  requires  of  us."— Jerubbaal,  chap, 
ii.  p.  154,  155,  156. 

16.  Chamierus.  "  This  is  a  most  cer- 
tain principle,  that  the  sacraments  are  noth- 
ing, except  from  their  institution  ;  and  this 
institution  must  be  divine.  Whatever, 
therefore,  was  invented  by  man,  does^  not 
belong  to  a  sacrament.  The  use  of  the 
sacraments  depends  upon  their  institution. 
Nothing  belongs  to  the  institution  of  the 
Lord's  "supperrthat  is  not  essential  to  il._ 
If  the  whole  essence  of  the  sacrament  be  of 
divine  institution,  certainly,  that  being  vio- 
lated, the  sacraments  itself  cannot  stand." 
—Panstral.  tom.  iv.  1.  v.  c.  xvi.  §  23 ;  1.  vii. 
c.  ii.  §  1 ;  c.  XV.  §.  7 ;  1.  viii.  c.  iii.  §  3. 

17.  Gerhardus.  "  Seeing  that  a  sacra- 
ment depend.?  entirely  on  the  appointment 
of  God,  when  we  do  not  what  God  has  ap- 
pointed, it  certainly  will  not  be  a  sacra- 
ment."— I^cl  Theolog.  tom.  iv.  De  Sa- 
cram.  §  52.     Franco/.  1657. 

IS.  Dr.  Clagett.  "  To  conclude,  that 
in  matters  depending  upon  the  pleasure  of 
God,  he  hath  done  that  which  seemeth  best 
to  our  reason,  is  to  suppose  that  in  these 
things  we  know  what  is  best  no  less  than 
God°dolh;  that  we  have  weighed  all  the 
conveniences  and  inconveniences  of  either 
side  ;  the  advantages  and  disadvantages  of 
every  thing  that  lies  before  us ;  the  argu- 


hath  instituted  in  order  to  our  salvation, 
and  no  more,  we  are  to  conclude  that  this 
is  enough  in  its  kind,  because  it  is  all  that 
God  hath  done.  But  for  that  other  kind  of 
arguing,  that  God  hath  not  been  wanting  to 
us  in  his  institutions,  if  he  has  not  instituted 
[this  or  that,]  and  therefore  he  has  institu- 
ted it,  I  leave  to  those  whose  conclusions 
need  it ;  very  much  desiring  them  to  consid- 
er, what  a  cause  that  'imiat  be  which  drives 
them  to  such  bold  reasonings  as  these  are." 
— Preserc.  against  Pup.  title  vii.  p.  93. 

19.  Dr.  Grosvenor.*  "  The  diminutive 
things  that  have  been  said  by  some,  of 
the  positive  appointments  in  religion,  and 
the  extravagant  things  that  have  been  said 
by  others,  are  two  extremes  which  true 
reasoning  leads  nobody  into,  on  either  hand. 
It  is  as  contrary  to  the  nature  of  things  to 
make  nothing  of  them,  as  to  make  them  the 
whole  of  religion.  To  know  exactly  the  re- 
gard that  is  due  to  them,  is  to  find  out  the 
rank  and  order  they  are  placed  in  by  Him 
who  has  appointed  them.  I  shall  lay  to- 
gether what  I  have  to  say  on  this  subject 
under  the  following  propositions. 

"  Proposition  I.  Some  things  are  abso- 
lutely necessary  to  salvation,  and  in  their 
own  nature.  We  call  those  things  abso- 
lutely necessary,  without  which  there  can 
be  no  salvation  at  all.  Thus,  a  mind  suit- 
ed to  the  happiness  intended  by  the  word 
salcation,  is  absolutely  necessary  ;  or  holi- 
ness, '  without  which  no  man  shall  see  the 
Lord.'     All  the  titles  in  the  world  to  heav- 


ments  for,  and  the  objections  against  this  or;  en,  can  never  give  the  pleasures  of  heaven, 
that,  with  the  same  exactness,  wherein  they!  without  a  suitableness  to  its  enjoyments, 
are  comprehended  in  his  infinite  under-j Fitness  here  is  as  the  eye  to  the  delights  of 
standing.     When  once  the  institutions  of  colors  and  prospects ;  the  ear  to  the  pleas- 


God  are  revealed  and  testified  to  us,  we 
must  not  only  conclude  that  they  are  wise 
and  good,  because  they  are  his;  but  we 
ought  also  to  take  notice  of  those  footstej)s 
of  divine  wisdom  and  goodness,  which  are 
discernable  in  them :  and  the  more  that  a 
wise  man  considers  and  understands  their 
ends  and  usefulness,  the  more  worthy  of 
their  Author  he  will  find  them  to  be.  But 
their  congruity  to  our  reason  is  not  proof  of 
their  divine  institution;  since  there  are  very 
many  things, -which  to  our  finite  understand- 
ing.s  would  appear  as  useful  and  as  reasona- 
ble, but  which  yet  God  hath  not  instituted. 
Even  where  the  appointments  of  God  are 
evident,  that  wisdom  and  goodness  which  1 
can  discover  in  them,  is  not  the  proper 
ground  tor  n'y  assurance  that  he  hath  es- 
rahlisiicd  them  ;  for  that  is  no  other  than  the 
evidence  of  the  institution.  Nor  can  tliat 
discovery  alone  give  me  the  least  assurance, 
that  in  making  such  provision  he  hath  not 
been  wanting  to  our  needs  ;  for  the  reason 
of  that  assurance  is  this,  that  it  is  He,  it  is 
God,  I  say,  that  hath  made  such  provision 
for  us.     When  it  once  appears  what  God 


ure  of  harmony  ;  and  as  the  palate,  to  those 
of  taste  and  relish :  that  is,  a  capacity  of 
enjoyment.  As  there  must  be  an  animal 
nature  for  animal  pleasures,  and  a  rational 
nature  for  rational  ones ;  so  there  must  be 
the  divine  and  heavenly  nature  for  those 
that  are  divine  and  heavenly.  No  man 
would  care  to  live  even  with  a  God  whom 
he  did  not  love, 

"■  Prop,  II,  No  merely  positive  appoint- 
ments are  necessary  in  the  sense,  ?.  e.  ab- 
solutely and  in  their  own  nature.  If  there 
never  had  been  a  sacrament  in  the  world, 
I  nught  have  been  happy  without  it:  you 
cannot  say  so  of  love  to  God  and  likeness 
to  him, 

"Prop.  Ill,  A  disposition  to  obey  divine 
orders,  wherever  they  are  discerned,  either 
po.«itive  or  moral,  is  part  of  that  '  holiness, 
without  which  no  man  shall  see  the  Lord,' 
I  may  be  saved  without  a  sacrament;  but 
I  cannot  be  saved  without  a  disposition  to 
obey  God's  authority  \vherever  I  see  it,     A 


*  Anonymou:?,  indeed,  but  supposed  to  be  Dr.  Benj. 
Grosvenor. 


P^DOBAPTISM    EXAMINED. 


335 


sacrament  is  a  positive  rite,  and  not  to  bej 
compared  with  moral  virtue  ;  but  is  not  a 
disposition  to  obey  God's  order,  moral  vir- 
tue, or  Christian  crpace,  witliont  a  disposi- 
tion to  obey  the  authority  of  Christ,  wher- 
ever I  discern  it?  Surely  obedience  to 
God's  command  is  a  moral  excellence, 
though  the  instances  of  that  obedience  may 
lie  in  positive  rites.  The  command  to 
Abraham,  to  sacrifice  his  son,  was  a  posi- 
tive order,  and  a  very  strange  one  too ; 
seemingly  opposite  to  some  moral  orders 
given  out  betbre :  and  yet  his  disposition  to 
obey,  when  he  was  sure  of  a  divine  warrant 
in  the  case,  has  set  him  as  the  head  of  all 
the  believing  world  ;  as  the  hero  of  iailh. 
the  father  of  the  ikiihful,  and  a  friend  of 
God.  The  command  of  sprinkling  the  blood 
of  the  passover  upon  the  door-posts  of  the 
Israelites,  was  an  external  positive  rite ;  if 
there  had  not  been  a  disposition  to  obey 
that  order,  it  would  have  cost  some  lives, 
as  it  had  like  to  have  done  to  Moses,  the 
neglect  of  circumcising  his  child,  as  good  a 
man  as  he  was  in  other  respects.  Was  not 
the  forbidden  fruit  a  positive  instance?  an 
external  thing?  Setting  aside  the  divine 
prohibition,  there  was  nothing  immoral  in 
eating  of  that,  any  more  than  of  any  other 
tree ;  but  disobedience  is  an  immorality, 
let  the  instance  be  what  it  will. 

"  Prop,  IV.  The  sincerity  and  truth  of 
such  a  disposition,  is  best  known  by  its  be- 
ing uniform  and  universal.  (Psalm  cxix. 
6  ;  Col.  iv.  3.)  The  Author  of  our  religion 
has  told  us,  and  added  his  example  to  his 
word,  that  '  thus  it  becomes  us  to  fulfil  all 
righteousness,'  and  so  ordered  himself  to  be 
baptized.  Baptism  was  a  positive  rite,  an 
external  thing ;  and  yet  he  calls  it  righte- 
ousness. Such  righteousness  as  became 
Him  who  was  the  Holy  One  of  God ;  be- 
came Him  who  had  intrinsically  no  need 
of  any  outward  ceremony;  whose  inward 
purity  was  perfectly  divine:  and  if  it 
became  Him  to  fulfil  such  a  sort  of  right- 
eousness, it  can  hardly  become  any  who 
pretend  to  be  his  followers  to  neglect  it. 

"  Prop.  V.  As  a  competent  evidence 
is  supposed  needful,  for  any  external  rite 
being  of  divine  appointment ;  so  again,  a 
wilful  ignorance  of  that  evidence,  or  not 
discerning  it,  through  criminal  causes,  will 
not  excuse  from  guilt.  The  criminal  cau- 
ses of  not  seeing  the  evidence  for  such  ap- 
pointments, are,  in  this  case,  as  in  many 
other  cases,  non-inquiry,  laziness,  preju- 
dice, lust,  pride,  and  passion.  That  an  ig- 
norance owing  to  these  causes,  cannot  be 
pleaded  for  a  neglect  of  any  of  God's  ap- 
pointments, is  so  much  the  general  sense  of 
all  casuists,  that  I  shall  only  add  here,  that 

IT  IS  AT  EVEUY  MAN's  I'KIUL,  HOW  HE 
COMES  NOT  TO  KNOW  THE  WILL  OF  GoD, 
AS     WELL   AS     NOT    TO     DO     IT.      We     mUSt 


look  to  it,  how  we  came  not  to  see  the  ap- 
pointment, and  must  answer  that  to  God 
and  our  own  conscience.  It  is  not  enough 
to  say,  Lord,  I  did  not  know  i  t  wets  appoint- 
ed ;  when  the  answer  may  justly  be,  You 
never  inquire  into  the  viatter  ;  you  never  al- 
lowed, yourself  to  think  of  it ;  or  if  you  did, 
you  resolved  in  your  mind  that  you  would 
not  be  convinced.  You  made  the  most  of 
every  caxil,  but  never  minded  the  solution  to 
awj  of  your  objections. 

"Prop.  VI.  The  duty  and  necessity  of 
any  external  rites,  and  particularly  of  sac- 
raments, have  their. measures  and  degrees. 
And  here  I  apprehend,  the  measures  of  the 
duty  and  necessity  of  sacraments  to  be, — 
The  authority  enjoining.  Wiien  we  see 
the  broad  seal  of  heaven,  where  there  is 
the  divine  warrant,  '  Thussailh  the  Lord  ;' 
it  is  worse  than  trifling,  to  cavil  and  say, 
It  is  but  an  external  rite. — The  degree  of 
evidence  of  their  being  so  appointed. — 
Where  the  evidence  is  not  so  clear,  the  ob- 
ligation is  Aveakened  in  proportion ;  but 
where  the  terms  are  plainly  binding,  and 
strongly  commanding,  there  the  obligation 
is  not  to  be  evaded.  When  positive  ap- 
pointments and  moral  duties  cannot  be  both 
performed ;  when  the  one  or  the  other 
must  be  omitted,  the  pretiirence  is  given  to 
the  moral  and  spiritual  duty. — The  stress 
God  lays  upon  them  for  the  time  they  are 
to  continue.  Sprinkling  the  blood  of  the 
passover  upon  the  posts  of  the  doors,  was 
not  at  all  necessary  in  itself  to  preservation 
from  the  destroying  angel  ;  but  God  laid 
that  stress  upon  it.  The  oracle,  or  the 
mercy-seat,  was  a  mere  positive  appoint- 
ment. God  could  have  met  Moses  any 
where  else  ;  but  God  laying  that  stress  upon 
it,  measures  the  degree  of  the  necessity  of 
observing  that  order :  'There  will  1  meet 
thee,  and  commune  with  thee,'  Exod.  xxv. 
22.  Moses  might  have  reasoned  with  him- 
self, God  is  every  where,  and  can  meet  me 
any  where,  if  he  please,  and  if  he  does  not 
please,  he  will  not  do  it  here  ;  and  so  have 
missed  the  honor  of  communion  with  his 
Maker;  broke  the  divine  order;  lost  the 
benefit  of  the  oracle;  and  oU'ended  God,  by 
the  neglect. — The  reason  and  end  of  them. 
If  there  should  be  any  reasons  of  these  in- 
junctions that  we  do  not  know,  it  is  suffi- 
cient that  they  are  known  to  God.  Our 
obedience  is  always  a  reasonable  service 
whether  we  know  God's  reasons  for  the  in- 
junction or  not.  His  conunaiid  is  always 
reason  enough  for  us.  .  .  . 

"  Prop.  Vil.  He  that  commands  the  out- 
ward positive  rite,  commands  the  inward 
and  moral  temper  at  the  same  time.  He 
does  not  say,  Do  this,  without  concerning 
himself /iow  it  is  done  whether  in  a  manner 
suitable  to  an  end  appointed  or  not.  .  .  . 
There  is  no  such   command  of  his,  as  en- 


336 


P^DOBAPTISM    EXAMINED. 


joins  the  outward  act  without  the  inward 
temper  and  disposition. 

"  Prop.  VIII.  Positive  appointments  for 
such  uses  and  ends  as  these,  are  ot"  a  quite 
different  nature  from  arbitrary  impositions, 
with  which  they  are  too  often  confounded. 
The  idea  of  arbitrary  I  think,  implies  a 
weakness  incompatible  to  the  divine  nature; 
whose  perfection  it  is,  to  do  nothing  but  for 
some  wise  reason,  and  for  some  good  end. 

"Prop.  IX.  Though  no  positive  appoint- 
ments are  absolutely  necessary,  yet  the 
contempt  of  them,  and  of  divine  authority 
discerned  in  them,  cannot  consist  with  holi- 
ness. This  contempt  may  be  shown — by 
contemptuous  language  ...  a  careless  at- 
tendance ...  a  total  neglect  .  .  .  and  by 
prostituting  them  to  persons  that  do  con- 
temn them,  and  to  purposes  that  are  un- 
worthy. .... 

"  To  conclude :  External  rites  are  noth- 
ing without  the  inward  temper  and  virtue 
of  mind  ;  the  inward  temper  is  but  preten- 
ded to,  in  many  cases,  without  the  external 
rites,  and  is  acquired,  promoted  and  evi- 
denced by  the  use  of  them.  If '  I  give  all 
my  goods  to  the  poor,  and  have  not  charity  ;' 
there  is  the  external  act,  without  the  inward 
moral  temper,  and  so  it  is  all  nothing.  If, 
on  the  other  hand,  I  say,  I  have  the  inward 
temper  of  charity,  and  give  nothing  to  the 
poor,  but  say  to  my  brother,  'Be  thou 
warmed ;  be  thou  clothed :'  how  dwelleth 
the  love  of  God  in  that  man  ?  Therefore 
what  God  hath  joined  together,  let  no  man 
put  asunder.  Whatever  comparative  ex- 
cellence there  may  be  in  the  two  different 
instances  of  obedience  ;  and  the  direction  of 
our  regard  is  summed  up  in  that  text,  (Matt, 
xxiii.  23,)  '  These  ought  ye  to  have  done, 
and  not  to  have  left  the  other  undone.' " 
— Moral  Obligation  to  the  positive  Appoint- 
ments in  Religion^  passim.  Lond.  1732. 

20.  Bp.  Hoadly.  "I.  The  partaking  of 
the  Lord's  supper  is  not  a  duty  of  itself,  or 
a  duty  apparent  to  us  from  the  nature  of 
things;  but  a  duty  made  such  to  Christians, 
by  the  positive  institution  of  Jesus  Christ. 

"II.  All  positive  duties,  or  duties  made 
such  by  institution  alone,  depend  entirely 
upon  the  will  and  declaration  of  the  person 
who  institutes  or  ordains  them,  with  re- 
spect to  the  real  design  and  end  of  them  ; 
and  consequently  to  the  due  manner  of  per- 
forming them.  For,  there  being  no  other 
foundation  for  them  with  regard  to  us  but 
the  will  of  the  institutors,  this  will  must  of 
necessity  be  our  sole  direction,  both  as  to 
our  imderstanding  their  true  intent,  and 
practising  them  accordingly:  because  we 
can  have  no  other  direction  in  this  sort  of 
duties,  unless  we  will  have  recourse  to  mere 
invention  ;  which  njakes  them  our  own  in- 
stitutions, and  not  the  institutions  of  those 
who  first  appointed  them. 


"  III.  It  is  plain,  therefore,  that  the  nature, 
the  design,  and  the  due  manner  of  partak- 
ing of  the  Lord's  supper,  must  of  necessity 
depend  upon  what  Jesus  Christ,  who  insti- 
tuted it,  hath  declared  about  it. 

"  IV.  It  cannot  be  doubted,  that  he  him- 
self sufficiently  declared  to  his  tirst  and  im- 
mediate followers  the  whole  of  what  he  de- 
signed should  be  understood  by  it,  or  im- 
plied in  it.  For  this  being  a  positive  in- 
stitution depending  entirely  upon  his  will, 
and  not  designed  to  contain  any  thing  in  it, 
but  what  he  himself  should  please  to  affix 
to  it,  it  must  follow,  that  he  declared  his 
mind  about  it  fully  and  plainly:  because 
otherwise,  he  must  be  supposed  to  institute 
a  duty,  of  which  no  one  could  have  any 
notion  without  his  institution;  and  at  the 
same  time  not  to  instruct  his  followers  suf- 
ficiently what  that  duty  was  to  be. 

"  V.  It  is  of  small  importance,  therefore, 
to  Christians  to  know  what  the  many  wri- 
ters upon  this  subject,  since  the  time  of  the 
evangelists  and  apostles,  have  affirmed. 
Much  less  can  it  be  the  duty  of  Christians 
to  be  guided  by  what  any  persons,  by  their 
own  authority,  or  from  their  own  imagina- 
tions, may  teach  concerning  this  duly. 
This  reason  is  plain  :  because  in  the  ma(,- 
ter  of  an  instituted  duty,  (or  a  duty  made 
so  by  the  positive  will  of  any  person.)  no 
one  can  be  a  judge,  but  the  institutor  him- 
self, of  what  he  designed  should  be  con- 
tained in  it;  and  because,  supposing  him 
not  to  have  spoken  his  mind  plainly  about 
it,  it  is  impossible  thai  any  other  person  (to 
whom  the  institutor  himself  never  revealed 
his  design)  should  make  up  that  defect. 
All  that  is  added,  therefore,  to  Christ's  in- 
stitution, as  a  necessary  part  of  it,  ought 
to  be  esteemed  only  as  the  invention  of 
those  who  add  it:  and  the  more  there  ia 
added  (let  it  be  done  with  never  so  much 
solemnity,  and  never  so  great  pretences  to 
authority,)  the  less  there  is  remaining  of 
the  simplicity  of  the  institution,  as  Christ 
himself  left  it.  .  .  . 

"  VI.  The  passages  in  the  New  Testa- 
ment, which  relate  to  this  duty,  and  they 
alone,  are  the  original  accounts  of  the  na- 
ture and  end  of  this  institution ;  and  the 
only  authentic  declarations,  upon  which  we 
of  later  ages  can  safely  depend." —  Works, 
vol.  iii.  pp.  845,  846,  847.  >S'ee  also  Heidegg. 
Corp.  Theol.  loc.  ix.  §  40 ;  loc.  xxv.  §  2; 
Mr.  Alsofi's  Antisozzo,  p.  468.  Dr.  Ridg- 
leifs  Hod.  Div.  quest,  xci.  xcii.  pp.  491,  492. 
Glasg.  edit.  Puffendorff^s  Law  of  Nat. 
and  Nations,  b.  i.  c.  vi.  §  18.  Mr.  Rey- 
nolds on  Angelical  Worlds,  pp.  1 1.  12,  15. 

REFLECTIONS. 

Reflect.  I.  By  this  learned  and  respect- 
able body  of  PiEdobaptists  we  are  taught, 


P^DOBAPTISM    EXAMINED. 


331 


that  positive  institutions  originate  entirely 
m  the  sovereign  will  of  God,  No.  1 — 20 ; 
that  positive  laws  must  be  plain  and  ex- 
press, No.  4,  8,  12,  13,  20 ;  that  the  obliga- 
tion to  observe  them  arises,  not  from  the 
goodness  of  the  things  themselves,  but 
from  the  authority  of  God,  No.  2,  3;  that 
they  are  determined  by  divine  institution, 
as  to  their  matter,  manner,  and  significa- 
tion, No.  2,  16,  20;  that  they  admit  of  no 
commutation,  mutilation,  or  alteration,  by 
human  authority.  No.  2,  6;  that  they  de- 
pend entirely  on  divine  institution,  and  are 
to  be  regulated  by  it.  No.  10,  11,  16;  that 
we  ought  not  to  conclude  that  God  has  ap- 
pointed such  a  rite,  for  such  a  purpose,  be-j 
cause  we  imagine  ourselves  to  stand  in 
need  of  it,  and  that  there  are  sufficient  rea- 
sons for  it.  No,  14,  IS;  that  our  obligation 
ta  observe  them  does  not  result  from  our 
seeing  the  reasons  of  them,  but  from  the 
command  of  God ;  and  that  his  positive 
command  is  enforced  by  the  moral  law. 
No.  6,  7,  14;  that  there  are  no  accidental 
parts  of  a  positive  institution.  No.  15;  that 
it  is  unlawful  to  conform  to  any  part  of  a 
religious  rite,  without  a  .divine  warrant. 
No.  15;  that  it  is  at  our  peril  lo  continue 
ignorant  of  the  will  of  God,  relating  to  his 
positive  appointments,  No.  19;  that  it  i? 
great  presumption  to  make  light  of  them. 
No.  7,  19 ;  that  a  disposition  lo  obey  God 
in  his  positive  institutes,  is  part  of  that  ho- 
liness without  which  none  shall  see  the 
Lord,  No.  19 ;  and,  that  external  rites  are 
of  little  worth,  detached  from  virtuous 
tempers,  No.  19.  Such  are  the  declared 
sentiments  of  these  respectable  authors 
concerning  positive  institutions. 

Reflect.  II.  As  it  seems  to  be  the  unan- 
imous and  well  attested  opinion  of  these 
learned  Peedobaptists,  that  positive  institu- 
tions derive  their  whole  being  from  the 
sovereign  pleasure  of  God  ;  so  his  reveal- 
ed will  must  have  given  them  their  exist- 
ence under  every  dispensation  of  true  re- 
ligion. Consequently,  we  cannot  know 
any  thing  about  their  precise  nature,  their 
true  design,  the  proper  subjects  of  them. 
or  the  right  mode  of  their  adminstration. 
farther  than  the  scriptures  teach  :  for  "they 
are  to  be  measured  only  by  the  institution. 
in  which  there  is  not  room  left  for  us  to 
carry  them  any  farther."  See  No.  10,  20. 
It  follows,  therefore,  from  the  nature  of  the 
case,  that  positive  ordinances  must  be  en- 
tirely under  the  direction  of  positive  pre- 
cepts, or  of  examples  in  scripture,  that  are 
warranted  by  the  Holy  Spirit.  For,  as 
Dr.  Goodwin  observes.  "There  is  this  dif- 
ference between  doctrinal  truths  and  insti- 
tutions, that  one  truth  may  be,  by  reason, 
better  fetched  out  of  another,  and  more 
safely  and  easily  than  institutions:  for  one 
truth  begets  another,  and  truth  is  infinite 

Vol.  1.— aa. 


in  the  consequences  of  it ;  but  so  institu- 
tions are  not.  And  the  reason  of  the  dif- 
ference is  this  ;  because  they  depend  upon 
a  promise,  and  upon  the  power  and  v.ill  of 
God,  immediately  to  concur  with  them,  and 
set  them  up.  They  are  things  that  are 
singled  out  by  the  will  of  God.  to  a  spirit- 
ual end,  with  a  spiritual  efficacy.  We 
may  be  assured  what  is  an  institution  of 
God,  by  examples  which  we  meet  with  in 
the  scriptures:  for  one  way  by  which 
Christ  was  pleased  to  convey  his  institu- 
tions to  us,  is  by  way  of  examples  in  the 
New  Testament;  without  the  which,  being 
intended  as  a  rule  for  us,  we  acknowledge 
that  a  complete  rule  for  all  tilings  could  not 
be  made  forth.  ...  If  an  example  be  writ- 
ten as  a  rule,  then  it  will  bind,  because 
there  is  no  supposition  of  error."* 

Remarkably  strong  to  our  purpose,  is  the 
language  of  Dr.  Sherlock,  who  speaks  as 
follows:  "I  would  not  bethought  wholly 
to  reject  a  plain  and  evident  consequence 
from  scripture;  but  yet  I  will  never  admit 
of  a  mere  consequence  to  prove  an  institu- 
tion, which  must  be  delivered  in  plain 
terms,  as  all  laws  ought  to  be:  and  where 
I  have  no  other  proof,  but  some  scripture- 
consequences,  I  shall  not  think  it  equiva- 
lent to  a  scripture-proof  If  the  conse- 
quence be  plain  and  obvious,  and  such  as 
every  man  sees,  I  shall  not  question  it:  hut 
remote,  and  dubious,  and  disputed  conse- 
quences, if  we  have  no  better  evidence,  to 
be  sure  are  a  very  ill  foundation  for  articles 
of  faith,  [or  ordinances  of  worship.]  Let 
our  Protestant  then  tell  such  disputants, 
that  for  the  institution  of  sacraments,  and 
for  articles  of  faith,  he  expects  plain  posi- 
tive proofs:  that,  as  much  as  the  Protes- 
tant faith  is  charged  with  uncertainty,  we 
desire  a  little  more  certainty  for  our  faith, 
than   n)ere  inferences  from  scripture,  and 

those  none  of  the  plainest  neither."! 

With  Dr.  Sherlock,  Peter  Martyr  agrees, 
when  he  says,  "  It  is  necessary  that  we 
should  have  a  clear  testimony  from  the 
holy  scriptures,  concerning  sacraments. "J 

It  seems,  indeed,  to  be  the  general  prac- 
tice of  all  Protestants,  when  contending 
with  Roman  Catholics  about  their  claims 
of  prerogative  and  their  numerous  rites,  to 
proceed  on  this  principle:  nothing  short  of 
an  explicit  gnxnt,  a.  positive  command,  or 
a  plain  example  in  the  New  Testament, 
can  prove  their  divine  origin.  Is  the  de- 
liate  concerning  Pupdl  supretnacy,  or.infal- 
libility?  No  reasonings  from  remote  prin- 
ciples, no  conclusions  from  fir-fatched  con- 
sequences, are  allowed.  The  honors  in 
dispute  being  such  as  depend  entirely  on 


"  Works,  vol.  iv.  Government  of  llie  Ctiurch  of  Christ, 
:liap.  iv  pp.  21,  22. 
♦  Proserv.  against  Pop.  vol  ii.  .\ppendix,  p.  23. 
I  Apud  Chamierum,  Panstrat.  toin.  iv.  L  i.  c  xi-  f  ^ 


838 


P^DOBAPTISM    EXAMINED 


the  sovereign  pleasure  and  special  donation 
of  God,  an  exjiUcit  divine  grant  of  these 
prerogatives  is  londly  demanded.  Are 
five  ol' their  seven  sacraments;  the  cere- 
monies performed  by  them,  when  adminis- 
tering baptism  and  the  Lord's  supper  ;  their 
withholding  the  cup  from  the  people,  and 
other  things  of  a  similar  kind,  the  subjects 
in  debate?  Protestants  hardly  ever  fail  to 
require  a  direct  proof;  a  positive  precept, 
or  n  plain  example,  Irom  the  New  Tet^ta- 
ment.  All  arguments  drawn  from  ancient 
Jewish  rites ;  all  that  are  formed  on  gene- 
ral principles,  or  moral  considerations  ;  and 
all  endeavors  to  produce  inferential  proof, 
are  justly  discarded  as  incompetent;  as 
having  nothing  to  do  with  the  subject.  For 
the  subject  being  no  other  than  the  ritual 
part  of  that  worship  which  God  requires 
under  the  New  Testament;  a  divine  insti- 
tution of  the  rites  in  question,  a  plain  posi- 
tive order,  or  an  apostolic  example,  may 
well  be  required,  before  they  have  a  place 
in  our  creed,  or  become  a  part  of  our  sol- 
emn service.  If,  therefore,  the  New  Testa- 
ment say  nothing  about  the  institution  or 
the  practice  of  such  rites,  we  have  nothing 
to  do  with  them,  nor  any  thing  to  believe 
concerning  them.  On  the  same  principle 
Protestant  dissenters  proceed,  when  de- 
fending Non-conformity ;  using  many  of 
the  same  arguments  against  their  Episco- 
palian opponents,  which  those  Episcopali- 
ans employ  when  vindicating  their  own  se- 
cession from  the  church  of  Rome.  The 
demand  of  Nonconformists  upon  their 
Episcopalian  brethren  is :  Produce  yoitr 
•warrant  (for  this,  that,  and  the  other,  1 
from  our  only  rule  of  faith  and  practice,  a 
divine  precept,  or  an  apostolic  e.rample,  re- 
luting  to  the  point  in  dispute.  So  impor- 
tant is  this  jirinciple,  respectinir  every  thing 
of  a  positive  nature  in  Christianity,  that  I 
can  hardly  imagine  any  sensible  Protestant 
would  ever  think  of  writing  against  the  Po- 
pish system  ;  or  any  conscientious  Dissent- 
er of  joslilying  his  Nonconformity,  without 
availing  himself  of  it  in  many  cases.  Nay. 
so  obvious  and  so  important  is  this  princi- 
ple, so  congenial  to  that  grand  maxim,  the 

BIBLE  ONLY  IS  THE  RELIGION  OF  PROTES- 
TANTS ;  (hat  we  might  well  wonder  if  a 
judicious  author  omitted  it,  when  handling 
the  doctrine  of  positive  rites ;  except  it 
appeared,  that  he  labored  to  establish 
some  hypothesis,  to  which  this  principle  is 
ininn'ftal. 

Nor  does  it  appear  from  the  records  of 
the  Old  Testament,  that  when  .Tohovah 
appointed  any  branch  of  ritual  worship,  he 
left  either  the  subjects  of  it,  or  the  mode  of 
administration,  to  be  inferred  by  the  peo- 
ple, from  the  relation  in  which  they  stood 
to  himself,  or  from  general  moral  precepts, 
or  from  any  branch  of  his  moral  vvorsliip ; 


nor  yet  from  any  other  well  known  pos^itive 
rite  :  but  he  gave  them  special  direciions 
relating  to  the  very  case  ;  and  those  direc- 
tions they  were  bound  to  regard,  whether 
they  appeared  in  a  pleasing^or  a  painful, 
in  a  decent  or  a  disgusting  light.  For  as 
nothing  but  the  divine  will  can  oblige  the 
conscience,  and  as  that  will  cannot  be 
known  unless  revealed  ;  so,  when  made 
known,  whether  in  reference  to  moral  or 
positive  duties,  it  must  oblige.  We  are 
bound,  therefore,  to  regard  the  divine  laws, 
not  so  much  on  account  of  what  they  are 
in  themselves,  however  excellent ;  as  be- 
cause they  are  the  will  of  Him  whose  claim 
of  obedience  is  prior  to  every  other  consid- 
eration. See  No.  2,  3.  Consequently, 
seeing  baptism  is  as  really  and  entirely  a 
positive  institution,  as  any  that  were  given 
to  the  chosen  tribes  ;  we  cannot  with  safety 
infer,  either  the  mode,  or  the  subject  of  it, 
from  any  thing  short  of  a  precept,  or  a 
precedent,  recorded  in  scxipture,  and  relat- 
ing to  that  very  ordinance. 

That  the  laws  of  positive  worship  under 
the  Old  Testament  were  particular,  clear, 
and  decisive,  will  not  be  denied  ;  and  that 
our  Lord  has  furnished  the  gospel  church 
with  as  complete  a  rubric  of  solemn  ser- 
vice in  the  New  Testament,  as  that  record- 
ed by  JNdoses  in  the  Pentateuch,  our  Pocdo- 
baptist  brethren  assert.  Thus  Dr.  Owen, 
for  instance  :  "  All  things  concerning  the 
worship  of  God  in  the  whole  church  or 
house  now  under  the  gospel,  are  no  less 
perfectly  and  completely  ordered  and  or- 
dained by  the  Lord  Jesus  Christ,  than  they 
were  by  Moses  under  the  law."*  Dr. 
Isaac  Chauncy  :  "Christ  hath  been  more 
faithful  than  Moses,  and  therefore  hath  not 
left  his  churches  without  sufficient  rules  to 
walk  by."t  Dr.  Ridgley:  '-It  is  a  great 
dishonor  to  Christ,  the  king  and  head  of 
his  church,  to  suppose  that  he  has  left  it 
without  a  rule  to  direct  them,  in  what  re- 
spects the  communion  of  saints  ;  as  much 
as  it  would  be  to  assert  that  he  has  left  it 
without  a  rule  of  faith.  If  God  was  so 
particular  in  giving  directions  concerning 
every  part  of  that  worship  that  was  to  be 
performed  in  the  church  before  Christ's 
coming,  so  that  they  were  not,  on  pain  of 
his  highest  displeasure,  to  deviate  Irom  it; 
certainly  we  must  not  think  that  our  Sav- 
ior has  neglected  to  give  (hose  laws  by 
which  the  gospel  church  is  to  be  govern- 
ed."|  Mr.  Pnlhill :  "  Christ  was  as  faithful 
in  the  house  of  God  as  Moses;  his  provis- 
ion was  as  perlect  for  rituals,  as  that  of 
.Moses'  \vas."§ 


'  On  Hob.  ii.  2,  3,  vn|.  ii.  p.  26. 

t  Prclace  to  Dr.   Owen's  True  Nature  of  a  Oo8p»l 

Church. 
J  llmly  of  Divinity,  quPSt.  Ixi — Ixiv. 
5  Discourse  on  Schism,  p.  66. 


PJEDOBAPTISM    EXAMINED. 


339 


Reflect.  III.  It  seems  natural  hence  to 
infer,  that  our  .sovereign  Lord  must  have 
revealed  his  will  concerning  the  ordinance 
of  baptism,  in  a  manner  proportional  to  its 
obligation  and  importance.  For,  as  an  ap- 
pointment of  Christ,  it  originated  in  his 
will,  and  from  a  revelation  of  that  will  the 
whole  of  its  obligation  results.  In  propor- 
tion, therefore,  as  we  annex  the  idea  of  ob- 
scurity to  what  he  says  about  the  mode 
and  the  subject  of  it,  we  either  sink  the 
idea  of  obligation  to  regard  it,  or  impeach 
the  wisdom,  the  goodness,  or  the  equity  of 
our  divine  Legislator  ;  for  we  neither  have, 
nor  can  have  any  acquaintance  with  a 
positive  institution,  farther  than  it  is  reveal- 
ed ;  and  a  natural  incapacity  will  always 
excuse  the  non-performance  of  what  would 
otherwise  be  an  indispensable  duty.  We 
are  therefore  obliged  to  conclude,  that  our 
Lord  has  clearly  revealed  his  pleasure, 
with  reference  to  both  his  positive  appoint- 
ments, in  that  code  of  law  and  rule  of  reli- 
gious worship,  which  are  contained  in  the 
New  Testament.     See  No.  20. 

On  this  point  let  us  hear  Mr.  Payne, 
when  contending  with  the  learned  and  art- 
ful Bossnet,  bishop  of  Meaux.  "  Surely," 
says  the  Protestant  Peedobaptist,  "so  wise 
a  lawgiver  as  our  blessed  Saviour,  would 
not  give  a  law  to  all  Christians  that  was 
not  easy  to  be  understood  by  them  ;  it  can- 
not be  said  without  great  reflection  upon 
his  infinite  wisdom,  that  his  laws  are  so  ob- 
scure and  dark,  as  they  are  delivered  by 
himself,  and  as  they  are  necessary  to  be 
observed  by  us,  that  we  cannot  know  the 
meaning  of  them  without  a  farther  expli- 
cation. .  .  .  God's  laws  may  be  very  fairly 
explained  away,  if  they  are  left  wholly  to 
the  mercy  of  men  to  explain  them."* 
Agreeable  to  this  is  the  language  of  Mr. 
Arch.  H;dl,  when  he  says,  "The  appoint- 
ments of  the  Deity  concerning  his  worship, 
are  not  to  be  gathered  from  the  uncertain 
tradition  of  the  elders,  the  authority  of 
men,  or  the  dictates  of  our  own  reason: 
no  ;  ihey  stand  engrossed  in  the  volume  of 
his  Book,  which  is  the  only  rule  to  direct 
ns  how  we  may  glorify  and  enjoy  him."t 
J.  A.  Turrettinus  tells  us,  "  That  whatever 
of  importance  the  scripture  delivers  con- 
cerning the  sacraments,  may  be  included 
in  a  few  pages,  nay,  perhaps,  in  a  few 
lines  ;  and  that  so  as  a  little  child  may  un- 
derstand it."t  Once  more:  Chemnitius 
assures  us,  that  a  positive  rite  "should 
have  an  express  divine  command.  .  .  . 
Whatever  is  maintained  to  be  necessary  in 
the  church  of  Christ,  should  have  a  com- 
mand in  the  divine  word,  and  scriptural 


•  Prescrv.  against  Popery,  tille  vii.  p.  117. 

t  Gospel  Worship,  vol.  i.  p.  .30. 

I  Cogitat  and  Dissertat.  louj.  i.  pp.  18,  19. 


examples."*  Nay,  even  Bellarmine  de- 
clares, that  "  in  things  which  depend  on  the 
will  of  God,  nothing  ought  to  be  aflirm.ed, 
unless  God  hath  revealed  it  in  the  holy 
scriptures."!  Clear,  however,  as  the  posi- 
tive laws  of  Christ  are,  Dr.  Waterland  has 
well  observed  from  Le  Clerc,  tliat  if  men 
be  "governed  by  their  passions,  and  con- 
ceited of  their  prejudices,  the  most  evident 
things  in  the  world  are  obscure;  and,  that 
there  is  no  law  so  clear,  but  a  wrangler 
may  raise  a  thousand  dilliculties  about  h."X 
It  is,  I  think,  worthy  of  remark,  that  though 
Protestant  authors  in  general,  consider  the 
meaning  of  the  law  of  Christ  relating  to 
his  last  supper,  as  being  evident  beyond  all 
reasonable  doubt;  and  thoucrh  they  se- 
verely censure  the  Roman  Catholics  for 
insinuating  the  contrary,  yet,  wiih  regard 
to  the  law  of  baptism,  they  frequently  rep- 
resent its  meaning,  as  ambiguous  and  em- 
barrassed ;  nay,  as  favoring  opposite  prac- 
tices :  so  that  whether  an  infant,  or  one 
professing  faith,  be  sprinkled,  or  immersed, 
the  whole  design  of  the  law  may  be  fulfil- 
led, and  a  divine  blessing  on  the  adminis- 
tration expected.  But  whether  this  be 
consistent  or  scriptural,  is  left  with  the 
reader. 

Reflect.  IV.  That  no  addition  should 
be  made  by  human  authority  to  the  positive 
appointments  of  Jesus  Christ ;  and  that  it 
is  not  lawful,  under  any  pretence,  either  to 
corrupt  or  depart  from  the  primitive  iiisli- 
tution  of  those  appointments  ;  are  things 
generally  maintained  and  strongly  urged 
against  the  Papists,  by  Protestants  of  all 
descriptions.  The  following  quotations 
may  serve  as  a  specimen  of  their  language 
and  sentiments,  in  reference  to  these  par- 
ticulars. Dr.  Owen:  "All  worsliip  is  obe- 
dience ;  obedience  respects  authority  ;  and 
authority  exerts  itself  in  commands.  And 
if  this  authority  be  not  the  authority  of 
God,  the  worship  performed  in  obedience 
unto  it  is  not  the  worship  of  God,  but  of 
him  or  them  whose  commands  and  author- 
ity are  the  reason  and  cause  of  it.  It  is 
the  authority  of  God  alone  that  can  make 
any  worship  to  be  religious,  or  the  perform- 
ance of  it  to  be  an  act  of  obedience  unto 
him.  God  would  never  allow  that  the  will 
and  wisdom  of  any  of  his  creatures  should 
be  the  rise,  rule,  or  measure  of  his  wor- 
ship, or  any  part  of  it,  or  any  thing  that 
belongs  unto  it.  This  honor  he  hath  re- 
served unto  himself,  neither  will  lie  part 
with  it  unto  any  other.  He  alone  knows 
what  becomes  his  own  greatness  and  holi- 
ness, and  what  tends  to  the  advancement 
of  his  glory.     Hence  the  scripture  abounda 


•  Eximen  Concil.  Trident,  pp.  Sai,  285. 

Mn  Preserv  against  Popery,  tille  viii   p.  83. 

t  Importance  of  Doct.  of  Trinity,  p.  4C1,  edit.  2n4 


840 


P^DOBAPTISM    EXAMINED. 


tvilh  severe  interdictions  and  comminations 
against  them  who  shall  presume  to  do  or 
appoint  any  tiling  in  lii.s  worship,  besides 
or  beyond  his  own  inslitntion.  .  ,  .  Divine 
instiiulion  alone,  is  that  which  renders  any 
thing  acceptable  unto  God.  .  .  .  All  divine 
service,  or  worship,  must  be  resolved  into 
divine  ordination  or  institution.  A  worship 
not  ordiiined  of  God,  is  not  accepted  of 
God.  ...  It  is  a  hard  and  rare  thing  to  have 
the  minds  of  men  kept  upright  with  God 
in  the  observation  of  the  institutions  of  di- 
vine worship.  Adam  lost  liimself  and  us 
all  by  his  failure  therein.  Tiie  Old  [Tes- 
tament] Church  seldom  attained  unio  it. 
.  .  .  And  at  this  day  there  are  very  lew  in 
the  world  who  judge  a  diligent  observation 
of  divine  institutions  to  be  a  thing  of  any 
great  importance.  By  some  they  are  neg- 
lected ;  by  some,  corrupted  with  additions 
of  their  own  ;  and  by  some  they  are  exalt- 
ed above  their  proper  place  and  use,  and 
turned  into  an  occasion  of  neglecting  more 
important  duties.  .  .  .  Our  utmost  care  and 
diligence  in  the  consideration  of  the  mind 
of  God,  is  required  in  all  that  we  do  about 
his  worship.  There  is  notliing  wherein 
men,  for  the  most  part,  are  more  careless. 
Some  suppose  it  belongs  unto  their  own 
wisdom  to  order  things  in  the  worship 
of  God,  as  it  seems  most  meet  unto  them  ; 
some  think  they  are  no  farther  concerned 
in  these  things,  than  only  to  follow  the 
traditions  of  their  fathers.  This,  unto  the 
community  of  Christians,  is  the  only  rule 
of  divine  worship.  To  suppose  that  it  is 
their  duty  to  inquire  into  the  way  and 
manner  of  the  worship  of  God,  the  grounds 
and  reasons  of  what  they  practise  therein, 
is  most  remote  from  them.  ...  It  were  no 
hard  thing  to  demonstate,  that  the  principal 
way  and  means  whereby  God  expects  that 
we  should  give  glory  unto  him  in  this 
world,  is  by  a  due  observation  of  the  divine 
worship  that  he  hath  appointed.  For 
herein  do  we  in  an  especial  manner,  ascribe 
unto  him  the  glory  of  his  sovereignty,  of 
his  wisdom,  of  his  grace,  and  holiness; 
when  in  his  worship  we  bow  down  to  his 
authority  alone  ;  when  we  see  such  an  im- 
press of  divine  wisdom  on  all  his  institu- 
tions, as  to  judge  all  other  ways  folly  in 
comparison  of  them  ;  when  we  have  expe- 
rience of  the  grace  represented  and  exhib- 
ited in  them,  tiien  do  we  glorify  God  aright. 
And  without  these  things,  whatever  we 
pretend,  we  honor  him  not  in  the  solemni- 
ties  of  our    worship."* Turrettinus: 

"The  appointment  of  God,  is  the  highest 
law,  the  supreme  necessity. "t Mr.  Ar- 
chibald Hall :  "  As  we  live  under  the  gos- 
pel dispensation,  all  our  worship  must  be 


*On  Ileb.  i.  6;  ix.  1 ;  viii.  5. 

t  lastituL  Theol.  loc.  jcis.  quosst.  xiv.  torn.  iii.  p.  441. 


regulated  by  gospel  institution,  that  it  may 
be  peribrmed  according  to  the  appointment 
of  Christ,  as  king  of  the  church."  The 
same  author,  when  speaking  of  baptism 
says  :  "  This  ordinance  should  be  observed 
with  an  honest  simplicity,  and  kept  pure 
and  entire,  as  Christ  hath  appointed  it. 
The  rule  given  us  in  the  word  of  God  is 
our  directory,  and  we  do  well  to  take  heed 
to  it  in  this  duty,  as  much  as  in  every  other. 
How  grand  and  awful  is  that  weii/iity  pre- 
face to  the  institution  of  Cln-istian  baptism  ! 
(Matt,  xxvii.  IS,  19.)  Who  is  the  daring 
insolent  worm,  that  will  presume  to  dispute 
the  authority,  or  change  the  ordinances  of 
him  who  is  given  to  be  head  over  all  things 
to  the  church?  .  .  .  The  solenmity  of  this 
ordinance  is  complete,  and  all  the  great 
purposes  of  its  institution  are  secured  by 
the  anlhority  and  blessing  of  Christ,  who 
is  a  rock,  whose  work  is  perfect,  and  all  his 
commandments  are  sure.  His  laws  are  not 
subject  to  any  of  those  imperfections, 
which  are  attendants  of  the  best  contrived 
systems  among  men,  and  frequently  need 
explanations,  amendments,  and  corrections. 
It  is  most  dangerous  and  presumptuous,  to 
add  any  ceremony,  or  to  join  any  service, 
on  any  pretence,  unto  heavens'  appoint- 
ment. Tills  is  the  most  criminal  rashness; 
and,  if  it  is  not  disputing  the  authority  of 
Christ  directly,  it  is  mingling  the  authority 
of  men  with  the  authorify  of  Him  who  has 
a  name  above  every  name.  .  .  .  When  di- 
vine authority  is  interposed  to  point  out  the 
will  of  God  concerning  any  .service,  which 
is  enjoined  for  standing  use  among  the 
saints,  such  a  service  ought  to  be  observed 
without  any  regard  to  the  manners  and 
usages  of  mankind  ;  because  both  the  sub- 
stance and  the  manner  of  it  are  the  institu- 
tion of  Christ."* 

Reflect.  V.  Concerning  the  circum- 
stances  of  positive  institutions,  our  Psedo- 
baptist  brethren  speak  as  follow.  Mr. 
Vincent  Alsop:  "Under  the  Mosaical  law 
God  commanded  that  they  should  oHer  to 
him  the  daily  burnt-offering;  and,  in  this 
case,  the  color  of  the  beast  (provided  it  was 
otherwise  rightly  qualified)  was  a  mere 
circumstance:  such  as  God  laid  no  stress 
upon,  and  that  man  had  proved  himself  a 
superstitious  busy-body,  that  should  curi- 
ously adhere  to  any  one  color.  But,  for 
the  heifer  whose  ashes  were  to  make  the 
v:aler  of  separation,  there  the  color  was  no 
circumstance,  but  made  by  God's  command 
a  substantial  part  of  tte  service.  To  be 
red,  was  as  much  as  to  be  a  heifer:  for 
when  circumstances  have  once  passed  the 
royal  assent,  and  are  stamped  with  the  di- 
vine seal,  they  become  subslantials  in  in- 


431, 


Gospel  Worship,  vol.  i.  pp.  32, 325,  32G ;  vol.  ii.  p- 


PiEDOBAPTTSM    EXAMINED 


341 


stituted  worship. .  .  .  We  ought  not  to  judge 
that  God  has  Httle  regard  to  any  of  his 
commands,  because  the  matter  of  tliem, 
abstracted  from  his  authority,  is  httle:  for 
we  must  not  conceive  that  Christ  sets  httle 
by  baptism,  because  the  element  is  plain. 
fair  water ;  or  little  by  that  or  other  sacra- 
ment, because  the  niaterials  thereof  are 
common  bread  and  wine.  .  .  .  For  though 
the  things  in  themselves  be  small,  yet  his 
authority  is  great.  .  .  .  Though  the  things 
be  small,  yet  God  can  bless  them  to  great 
purposes,  "(2  Kings  v.  11.)  .  .  .  Nor  are  we 
to  judge  that  God  lays  little  stress  upon  his 
institutes,  because  he  does  not  immediately 
avenge  the  contempt  and  neglect  of  them 
upon  the  violators.  (Eccles.  viii.  11 ;  Matt. 
V.  29:  1  Cor.  xi.  30.)  ...  As  we  must  not 
think  that  God  appreciates  whatever  men 
set  a  high  value  upon,  so  neither  are  we  to 
judge  that  he  disesteems  any  thing  because 
it  is  grown  out  of  fashion,  and  thereby  ex- 
posed to  contempt  by  the  atheistical  wits 
of  mercenary  writers.  .  .  .  If  any  of  Christ's 
institutions  seem  necessary  to  be  broken,  it 
will  be  first  necessary  to  decry  them  as 
poor,  low,  inconsiderable  circumstances ; 
and  then  to  fill  the  people's  heads  with  a 
noise  and  din.  that  Christ  lays  little  stress 
on  them  ;  and  in  order  hereto  call  them  the 
circumstantials,  the  accidentals,  the  min- 
utes, the  punctilioes,  and,  if  need  be,  the 
petty  Johns  of  religion,  that  conscience 
may  not  kick  at  the  contemning  of  them. 
...  It  would  be  injurious  to  conclude  that 
God  has  very  little  respect  to  his  own  in- 
stitutions, because  he  may  suspend  their 
exercise  -pro  hie  and  nunc,  rather  than  the 
duties  imperated  by  a  moral  precept. 
Mint,  anise,  and  cummin,  are  inconsidera- 
ble things,  compared  with  the  ^ceightier 
matters  of  the  law,  jiulgment,  mercy,  and 
faith;  and  yet  our  Saviour  tells  them, 
(Matt  xxiii.  23.)  '  These  ought  ye  to  have 
done,  and  not  to  have  left  the  other  un- 
done.' .  .  .  God  is  the  sovereign  and  abso- 
lute legislator,  who  may  suspend,  rescind, 
alter  his  own  laws  at  pleasure  ;  and  yet  he 
has  laid  such  a  stress  upon  the  meanest  of 
them,  that  no  man  may,  nor  any  man,  but 
iue  man  of  sin,  dares  presume  to  dispense 
with  them,  much  less  to  dispense  against 
them,  .  .  .  Positives  may  be  altered,  chang- 
ed, or  abolished,  by  the  legislator,  when 
and  how  far  he  pleases;  but  this  will  never 
prove  that  he  lays  little  stress  upon  them 
whilst  they  are  not  changed,  not  abolished  : 
nor  will  it  prove  that  man  may  chop  and 
change,  barter  and  truck  one  of  God's 
least  circumstantials,  because  the  Lawgiv- 
er himself  may  do  it.  He  that  may  alter 
one,  may,  for  aught  I  know,  alter  them  all, 
seeing  they  all  bear  the  same  image  and 
superscription  ol"  divine  authority.  ...  If 
God  was  so  rigorous  in  his  animadversions, 


so  punctual  in  his  prescriptions,  when  his 
institutions  were  so  numerous,  his  prescrip- 
tions so  multiform;  what  will  he  be  when 
he  has  prescribed  us  so  few,  and  those  so 
easy  and  useful  to  the  observer?  If  we 
cannot  be  punctual  in  the  observation  of  a 
very  few  positives  of  so  plain  signification, 
how  should  we  have  repined  had  we  been 
charged  with  a  numerous  retinue  of  types 
and  carnal  rudiments!  If  Christ's  yoke 
be  accounted  heavy,  how  should  we  have 
I  sunk  under  the  Mosaical  psedagogy  !"* 

Mr.  Payne  :  "  It  is  from  the  institution  of 
jthe  sacrament  [of  the  Lord's  supper,]  that 
jwe  know  what  belongs  to  the  substance  of 
it,  and  is  essential  to  it,  and  what  is  only 
j  circumstantial  and  accidental.  I  own, 
I  there  were  several  things,  even  at  the  insti- 
tution of  it  by  Christ,  which  were  only  cir- 
cumstantials ;  as,  the  place,  the  time  when, 
the  number  of  persons  to  whom,  the  pos- 
ture in  which  he  gave  it ;  for  all  these  are 
plainly,  and  in  their  own  nature,  circum- 
stantial matters ;  so  that  nobody  can  think 
it  necessary  or  essential  to  the  sacrament, 
that  it  be  celebrated  in  an  upper  room,  at 
night  after  supper,  only  with  twelve  per- 
sons, and  those  sitting  or  lying  upon  beds, 
as  the  Jews  used  to  do  at  meals  ;  for  the 
-same  thing  which  Christ  bids  them  to  do, 
may  be  done,  the  same  sacramental  action 
performed  in  another  place,  at  another 
time,  with  fewer  or  more  persons,  and 
those  otherwise  postured  or  situated:  but 
it  cannot  be  the  same  sacrament  or  same 
action,  if  bread  be  not  blessed  and  eaten, 
if  wine  be  not  blessed  and  drunken,  as  they 
were  both  then  blessed  by  Christ,  and  eat- 
en and  drunk  by  his  apostles.  The  doing 
of  these  is  not  a  circumstance,  but  the 
very  thing  itself  and  the  very  substance 
and  essence  of  the  sacrament ;  for  without 
these  we  do  not  what  Christ  did  ;  whereas 
we  may  do  the  very  same  thing  which  he 
did,  without  any  of  those  circumstances 
with  which  he  did  it.  .  .  .  The  command 
of  Christ,  Do  this,  does  not  in  the  least  ex- 
tend to  these  [circumstances,]  but  only  to 
the  sacramental  action  of  blessing  bread 
and  eating  it  j  blessing  wine  and  drinking 
it,  in  remembrance  of  Christ :  for  that  was 
the  thing  which  Christ  did,  and  which  he 
commanded  them  to  do.  .  .  .  He  that  does 
not  plainly  see  those  to  be  circumstances 
[beibre  mentioned,]  and  cannot  easily  dis- 
tinguish them  from  the  thing  itself  which 
Christ  did,  and  commanded  to  be  done, 
must  not  know  what  it  is  to  eat  and  drink, 
unless  it  be  with  his  own  family,  in  such  a 
room  of  his  own  house,  and  at  such  an 
hour  of  the  day  :  it  is  certainly  as  easy  to 
know  what  Christ  instituted,  and  what  he 
commanded,  as  to  know  this ;  and,  conse- 

•  Sober  Enquiry,  p.  569—301, 


342 


P^DOBAPTISM    EXAMINED, 


quently,  what  belongs  to  the  essence  of  the 
sacrament,  without  which  it  would  not  be 
such  a  sacrament  as  Christ  celebrated  and 
appointed,  as  to  itnovv  what  it  is  to  eat  and 
to  drini< ;  and  yet  Monsieur  de  Meaux  is 
pleased  to  make  this  the  great  difficulty,  to 
know  what  belongs  to  the  essence  of  tiie  sa- 
crament, and  what  does  not,  and  to  distin- 
guish what  is  essential  in  it,  from  what  is 

not."* Mr.   Arch.   Hall:    "The   signs. 

and  even  every  circumstance  relative  to 
the  use  of  them,  must  be  appointed  by 
Christ,  and  not  contrived  by  njen  :  ibr 
here,  as  in  every  other  duly,  we  must  ob- 
serve all  things  that  Christ  hath  command- 
ed us.  It  is  equally  presumptuous  and 
vain,  to  teach  for  doctrines  the  command- 
ments or  inventions  of  men.  The  signs 
that  are  used  in  the  sacraments  have  a 
natural  fitness  to  bring  the  things  they  rep- 
resent to  our  mind."t 

Reflect.  VI.  With  regard  to  positive 
institutions,  Protestant  Psedobaptists  farther 
inform  us,  that  the  Lord  Jesus  Christ  is 
jealous  of  his  honor;  that  what  is  not  com- 
manded, need  not  he  forbidden ;  and  that 
nothing  is  lavful,  which  is  not  a  duty. 
The  following  instance  may  here  suffice. 
Dr.  Witherspoon  :  Our  obedience  "  must 
be  implicit;  Ibunded  immediately  on  the 
authority  of  God.  We  must  not  lake  upon 
us  to  judge  of  the  moment  and  importance 
of  any  part  of  his  will,  farther  than  he 
hath  made  it  known  himself.  It  is  a  very 
dangerous  thing  for  us  to  make  comparisons 
between  one  duty  and  another;  especially 
with  a  view  of  dispensing  with  any  of 
them,  or  altering  their  order,  and  substitut- 
ing one  in  another's  place, "+ Dr.  Owen  : 

"  Christ  marrying  his  church  to  himself, 
taking  it  to  that  relation,  still  expresseth  ihe 
main  of  their  chaste  and  choice  affections 
to  him,  to  lie  in  their  keeping  his  institutions 
and  his  worship  according  to  his  appoint- 
ment. The  breach  of  tliis  he  calls  adulte- 
ry everywhere,  and  whoredom:  he  is  a 
jealous  God,  and  he  gives  himself  that 
title  only  in  respect  of  his  institutions. 
And  the  whole  apostasy  of  the  Christian 
church  unto  false  worship,  is  called  forni- 
cation, (Rev.  xvii.  5,)  and  the  church  that 
leads  the  others  to  false  \vor&h.\\i,  the  mother 
of  harlots.  On  this  account,  those  believ- 
ers who  really  attend  to  communion  with 
Jesus  Christ,  do  labor  to  keep  their  hearts 
chaste  to  him  in  his  ordinances,  institutions, 
and  worship.  .  .  .  They  will  receive  nothing, 
practise  nothing,  own  nothing  in  his  wor- 
ship, but  what  is  of  his  appointment. 
They  know  that  from  the  foundation  of  the 
world  he  never  did  allow,  nor  ever  will, 
that  in  any  thing  the  will  of  the  creatures 


■  Preserv,  against  Po|).  title  vii.  pp.  110.  137,  I'M. 
t  Gospel  Worship,  vol.  i.  chat),  vii.  p.  U3d. 
i  Practical  Di8cour<jeB,  vol.  i.  p.  336, 


should  be  the  measure  of  his  honor,  or  the 
principle  of  his  worship,  either  as  to  matter 
or  manner.  .  .  .  That  principle.  That  the 
church  hath  power  to  institute  and  appoint 
any  thing,  or  ceremony  belonging  to  the 
worship  of  God,  either  as  to  matter  or  to 
manner,  beyond  the  orderlj^  observance  of 
such  circumstances  as  necessarily  attend 
such  ordinances  as  Christ  himself  hath  in- 
stituted, lies  at  the  bottom  of  all  the  horri- 
ble superstition  and  idolatry,  of  all  the  con- 
fusion, blood,  persecution,  and  wars,  that 
have,  for  so  long  a  season,  spread  them- 
selves over  the  lace  of  the  Christian  world  ; 
and  it  is  the  design  of  a  great  part  of  the 
Revelation  [of  John]  to  make  a  discovery 

of  this  truth."* Mr.  Arch.  Hall:  "God 

will  bless  nothing  but  his  own  institutions. 
The  inventions  of  men,  in  serving  God, 
are  as  unprofitable  as  they  are  wicked  and 
presum})tuous,  (Deut.  xii.  31,  32.)  .  .  .  We 
cannot  think  God  will  honor  the  inventions 
of  men,  however  they  may  be  dignified  by 
the  specious  names  of  useful,  decent, 
agreeable,  or  prudent  contrivances;  yet,  if 
they  are  an  addition  to  his  system,  will  he 
not  say.  Who  hath  required  these  things  at 

your  hands?"\ Hoornbekius  :  "  In  what 

relates  to  the  sacraments,  and  the  affairs 
of  religion,  it  is  unlawful  to  do  any  thing 
that  is  not  warranted  by  the  command  of 

God."| Dr.   Sherlock:    "Our  [Popish] 

author,  and  some  of  his  size,  who  do  not 
see  half  a  consequence  before  them,  think 
they  have  a  mighty  advantage  of  us,  in 
demanding  the  same  proofs  from  us  to  jus- 
tify our  rejecting  their  doctrines,  which  we 
demand  of  them  to  justify  their  belief  of 
them.  That  is  to  say,  as  we  demand  of 
them  a  scripture  prootj  that  there  is  such  a 
place  as  purgatory ;  they  think  ihey  may 
as  reasonably  demand  of  us  a  scripture- 
proof,  that  there  is  no  such  place  as  purga- 
tory :  just  with  as  much  reason,  as  if  one 
should  tell  me,  that,  by  the  laws  of  Eng- 
land, every  man  is  bound  to  marry  at  twen- 
ty years  old ;  and  when  I  desire  him  to 
show  me  the  law  which  makes  this  neces- 
sary, he  should  answer.  Though  he  cannot 
show  such  a  law,  yet  it  may  be  necessary, 
unless  I  can  show  him  a  law  which  express- 
ly declares  that  it  is  not  necessary.  Where- 
as nothing  is  necessary,  but  what  the  law 
makes  so ;  and  if  the  law  has  not  made  it 
necessary,  there  is  no  need  of  any  law  to 

declare  that  it  is  not  necessary."§ Dr. 

Owen  :  "  What  men  have  a  right  to  do  in 
the  church,  by  God's  institution,  that  they 

have  a  command  to  do."|| Anonymous  : 

"  There  is  nothing  relating  to   instituted 

•  Cdmninn.  with  Gorl,  part  ii.  chap.  v.  pp.  169,  170. 

t  View  ot  Gospel  Church,  pp.  33.  82. 

J  Sdcin.  Coiilul.  loin   iii.  p.  436. 

§  I'reservat.  ajjainst  Pop.  vol.  ii.  Appendix,  p.  66. 

I  Ou  Hob.  vii. 4,  5,  6,  vol.  iii.  p.  127. 


P.^DOBAPTISM    EXAMINED 


343 


worship,  as  such,  that  is  lawful,  but  is  our 
necessary  duty  ;  viz :  necessary,  necessitate 
prcecepti  institutintj  it."* 

Reflect.  VII.  That  the  subjects  of  pos- 
itive divine  laws  cannot  slight  or  neglect 
thern  without  ott'ending  God,  is  maintained 
with  a  decisive  tone  by  our  learned  Psedo- 
baptist  brethren.  Thus,  for  instance,  Bp. 
Taylor:  "The  positive  laws  of  Jesus 
Christ  cannot  be  dispensed  with  by  any 
human  power.  Ail  laws  given  by  Christ, 
are  now  made  ibr  ever  to  be  obligatory."t 

Mr.   Joseph    White,    speaking  of  the 

ancient  ceremonial  law,  says:  '-To  slight 
any  of  its  services,  was  to  insult  the  author- 
ity which  enjoined  it."| Dr.  Waterland: 

"Positive  duties  stand  upon  a  moral  foot. 
.  .  .  To  obey  God  in  whatsoever  he  com- 
mands is  the  first  moral  law,  and  the  fun- 
damental principle  of  all  morality.  The 
reason  of  things,  and  the  relation  we  bear 
to  God  should  be  obeyed  in  matters  other- 
wise indifferent:  and  such  obedience  is 
moral,  and  the  opposite  disobedience  im- 
moral. .  .  .  Positiaes,  therefore,  while  under 
precept,  cannot  be  slighted  without  slight- 
ing morals  also.  In  short,  positive  laws, 
as  soon  as  enacted,  become  part  of  moral 
law;  because,  as  I  said,  universal  obedi- 
ence to  God's  commands,  is  the  first  moral 
law  into  which  all  laws  resolve.  .  .  .  When- 
ever positive  duties  are  so  performed  as  to 
become  true  obedience,  they  are  as  valua- 
ble in  God's  sight  as  any  moral  performan- 
ces whatever,  because  obeying  God's  voice 
is  all  in  all.  Obedience  was  the  thing  in- 
sisted upon  with  Adam,  with  Abraham, 
with  Saul,  and  with  many  others,  in  posi- 
tive instances ;  and  God  laid  as  great  a 
stress  upon  obedience  there,  as  in  any 
moral  instances  whatever.  To  conclude 
then,  moral  performances,  without  the  obe- 
dience of  the  heart,  are  nothing;  and  pos- 
itive performances,  without  the  like  obedi- 
ence are  nothing:  but  the  sincere  obeying 
of  God's  voice  in  both,  is  true  religion  and 

true    morality."'^ Mr.    Reynolds:    ''To 

call  some  law  moral,  in  contradistinction 
from  other  law,  as  if  it  was  not  moral  at 
all,  is  improper  enough.  Every  law,  prop- 
erly so  called,  is  regiila  moralis,  or  regula 
morum;  an  obliging  rule  for  the  moral 
creature  to  walk  or  act  by.  .  .  .  Positive 
commands  are  more  easily  transgressed 
than  those  that  bear  hard  upon  tlfe  light 
and  law  of  nature.  The  seeming  indilier- 
ency  of  the  subject,  or  matter,  in  \\hkYi  they 
are  concerned,  allays  the  awe,  and  fear, 
and  distance,  that  attends  more  criminal 

'  Jcrubbanl,  p.  458. 

*  Ductor  Dull.  b.  ii.  c)iap.  iii.  p.  334. 

J  Sermons  before  University  of  Oxford,  p.  130.  edit. 

S  Scripture  Vindicated,  part  iii.  pp.  37,  71,  72. 


matter."* Mr.   Wadsworlh  :    "  Some 

may  say,  Sure,  God  will  not  be  so  much 
concer)ir(!.  with  a  failure  in  so  small  a 
punctilio  as  a  ceremony!  True,  it  [the 
Lord's  supper]  is  a  ceremony;  but  it  is 
such  a  one  that  beareih  the  stan'p  of  the 
authority  of  the  Lord  Jesus.  If  He  ap- 
points it,  will  you  slight  it,  and  say.  It  is 
but  a  ceremony?  It  is  but  a  ceremony, 
but  you  are  greatly  mistaken  if  you  think 
that  therefore  there  is  no  danger  to  neglect 
it.  What  was  the  tree  of  knowledge  of 
good  and  evil,  but  a  ceremony  ?  Yet,  for 
disobedience  in  eating  thereof,  do  you  not 
know  and  feel  what  wrath  it  hath  brought 
on  the  whole  race  of  mankind?  And  tell 
me,  was  circumcision  any  more  than  a  cer- 
emony? Yet  it  had  almost  cost  Moses  his 
life  for  neglecting  to  circumcise  his  son ; 
tor  the  angel  stood  ready  with  his  sword  to 
slay  him,  if  he  had  not  prevented  it  by  his 
obedience,  (Exod.  iv.  24,  25,  26.)  So,  for 
the  Lord's  supper,  as  much  a  ceremony  aa 
it  is,  yet  for  the  abuse  of  it,  some  of  the 
church  [at  Corinth]  were  sick  and  weak, 
others  fell  asleep,  that  is,  died:  and  if  God 
did  so  severely  punish  the  abuse,  how 
think  you  to  escape,  that  presumptuously 
neglect  the  use  thereof?  But  I  am  regen- 
erate and  become  a  new  creature  ;  I  do  not 
fear  that  God  will  cast  me  away  for  the 
disuse  of  a  ceremony.  Is  this  the  reasoning 
of  one  regenerate?  Surely,  thou  dost  not 
understand  Avhat  regeneration  meaneth. 
Is  it  not  the  same  with  being  born  of  God? 
And  what  is  to  be  obedient  to  the  Fatiier, 
but  to  do  as  he  commandeth  ?  And  hath 
he  not  commanded  you  by  his  Son,  to  re- 
member your  Saviour  in  this  supper? 
When  you  have  considered  this,  then  tell 
me  what  you  think  of  this  kind  of  reason- 
ing: I  am  a  child  of  God,  therefore  I  will 
presume  to  disobey  him.  He  bids  me  re- 
member Jesus  in  this  supper,  and  I  will  not. 
Methinks  thou  blushest  at  the  very  men- 
tioning of  it.  And  what,  if  he  should  not 
cast  thee  quite  off'  for  this  neglect?  yet 
thou  hast  no  reason  to  think,  but  that  either 
outwardly,  or  inwardly,  or  both,  he  will 
scourge  thee  for  this  sin  before  thou  diest."  [ 

This   reasoning,    it   is    plain,   mutatis 

mutandis,  applies  with  equal  force  to  a 
neglect  of  baptism :  to  which  I  will  add 
the  following  passage  from  Dr.  Owen: 
'•'  Slaves  take  liberty  from  duty  ;  children 
have  liberty  in  dut}^  There  is  not  a  great- 
er mistake  in  the  world,  than  that  the  lib- 
erty of  sons  in  the  house  of  God  consists 
in  this,  they  can  perform  duties,  or  take  the 
freedom  to  omit  them :  they  can  serve  in 


*  Enquiries  conceniing  .\ngrlic.il  World.s.  pp.  11,  Iii, 
5. 
t  Supplem.  to  Morn.  Exercise  at  Cripplegate,  pp.  ^^'3. 


344 


P^DOBAPTISM    EXAMINED. 


the  family  of  God,  that  is,  they  think  they 
may  it'  they  icill,  and  they  can  choose 
whether  they  will  or  no.  This  is  a  liberty 
stolen  by  slaves ;  not  a  liberty  given  by  the 
Spirit  unto  sons."* 

It  is  well  observed  by  Chamier,  and  it  is 
a  dictate  ol"  common  sense,  "  That  no  law 
derives  its  autiiority  IVom  the  judgment  [or 
the  inclination]  of  those  to  whom  it  is  giv- 
en."! And  it  IS  equally  clear,  that  when  a 
law  has  been  fairly  promulged,  ignorance 
of  its  demands  cannot  render  a  non-com- 
pliance innocent.  For,  as  Dr.  Waterland 
observes,  the  law  presumes,  "  that  when  a 
man  has  done  an  ill  thing,  [or  neglected 
his  duty,]  he  either  knew  that  it  was  evil, 
or  else  ought  to  have  known  it.  Jgnorantia 
juris  lion  excusat  delictiwi.'^l  It  is  tliere- 
fore  incumbent  on  every  professor  of  Chris- 
tianity, to  make. a  diligent  and  impartial 
search  into  the  records  of  the  New  Testa- 
ment, that  he  may  know  and  perform  the 
will  of  his  Lord  respecting  baptism.  Nor 
has  any  one  reason  to  consider  himself  as 
possessed  of  a  pious  and  virtuous  temper, 
while  destitute  of  a  disposition  to  make  such 
an  inquiry.  Because  "  virtue,"  says  Hein- 
eccius,  "  is  always  united  with  an  earnest, 
indefatigable  care  to  understand  the  divine 
law.  The  greater  progress  one  has  made 
in  virtue,  the  more  ardent  is  this  desire  in 
his  breast."  Nay,  though  a  person  should 
plead  conscience  lor  the  omission  or  cor- 
ruption of  a  positive  institute,  he  would  not 
be  exculpated  ;  for,  as  the  last  mentioned 
author  justly  observes,  "Though  he  be  guil- 
ty who  acts  contrary  to  his  conscience, 
whether  certain  or  probable,  yet  he  cannot, 
for  that  reason,  be  said  to  act  rightly  and 
justly,  who  contends  that  he  has  acted  ac- 
cording to  his  conscience.  Conscience  is 
not  the  )-ule,  but  it  applies  the  rule  to  facts 
and  cases  which  occur.  .  . .  He  who  follows 
an  erroneous  conscience  sins  on  this  very 
account,  7Viat  he  follows  it  rather  than  the 
will  of  the  Legislator :  though  he  be  more 
excusable  than  one  who  acts  directly 
against  conscience,  yet  he  is  guilty."§  The 
morality  of  our  conduct  does  not  depend 
on  the  understanding  ;  for  our  knowing,  or 
being  ignorant  of  a  thing,  is  not  tlie  reason 
of  its  being  good  or  evil,  any  more  than 
the  nature  of  an  action  does  upon  the  will; 
because  the  willing  a  bad  action  to  a  good 
end,  cannot  render  it  innocent.  Divine  law 
is  a  rule  of  our  conduct;  and  a  want  of 
conformity  to  that  rule  is  a  sin. 

It  appears,  tlierel'ore,  by  the  preceding 
reasoning,  and  from  the  authors  produced, 
that  none  are  wortiiy  the  name  of  Chris- 
tians who  are  destitute  of  a  disposition  to 


*  Coininunion  with  God.  part  ii.  cliap.  x.  p.  2-16. 

t  Panstrat.  torn.  i.  1.  vi.  chap.  xjc.  §  1. 

:  Impiirt.  of  Doct.  of  Trui.  p.  164. 

§  Univereal  Law,  b.  i.  cMap.  li.     5  3^,45. 


acknowledge  the  authority  of  Christ  by 
submission  to  his  positive  appointments ; 
and,  that  ignorance  of  their  nature,  obliga- 
tion, and  use,  is  far  from  excusing,  except 
it  arise  from  natural  hicapacity,  and  not 
i'rom  a  bad  state  of  the  will.  Now,  in  re- 
gard to  baptism,  we  have  not  only  the 
command  of  our  Lord,  but  his  own  exam- 
ple also,  to  enforce  our  observance  of  it ; 
concerning  which,  Mr.  Wesley  very  prop- 
erly says:  "Let  our  Lord's  submitting  to 
baptism  teacii  us  a  holy  exactness  in  the 
ol)servance  of  those  institutions  which  owe 
their  obligation  merely  to  a  divine  com- 
mand. Surely,  tlius  it  becometh  all  his  ibl- 
lowers  to  fulfil  all  righteousness.''''*  It  has 
been  justly  remarked  by  a  learned  Luther- 
an, "  That  so  great  an  honor  was  never 
conferred  upon  any  ceremony,"|  as  there 
was  upon  baptism,  when  our  Lord  himself 
was  immersed  in  Jordan,  by  the  hands  of 
John  ;  when  the  divine  Father,  with  an  au- 
dible voice,  proclaimed  him  his  beloved 
Son  ;  and  when  the  Holy  Spirit  descended 
upon  him. 

I  will  conclude  this  part  of  our  subject 
with  the  reasoning  of  Dr.  Gerard.  "  A 
total  disregard  to  the  positive  and  external 
duties  of  religion,  or  a  very  great  neglect 
of  them,  is  justly  reckoned  more  blamea- 
ble,  and  a  stronger  evidence  of  an  unprin- 
cipled character,  than  even  some  transgres- 
sions of  moral  obligation.  .  .  .  Even  partic- 
ular positive  precepts,  as  soon  as  they  are 
given  by  God,  have  something  moral  in 
their  nature.  Suppose  the  rites  which  are 
enjoined  by  them,  perfectly  indifferent  be- 
fore they  were  enjoined  ;  yet  from  that 
moment  they  cease  to  be  indifferent.  The 
divine  authority  is  interposed  for  the  ob- 
servance of  them.  To  neglect  them  is  no 
longer  to  forbear  an  indifferent  action,  or 
to  do  a  thing  in  one  way  rather  than  anoth- 
er, which  has  naturally  no  great  propriety; 
it  is  very  different;  it  is  to  disobey  God,  it 
is  to  despise  his  authority,  it  is  to  resist  his 
will.  Can  any  man  believe  a  God,  and 
not  acknowledge  that  disobedience  to  him, 
and  contempt  of  his  authority  is  immoral., 
and  far  from  the  least  heinous  species  of 
immorality  ?  .  .  .  All  positive  institutions  of 
divine  appointment,  are  means  of  cultivat- 
ing moral  virtue.  Be  the  rites  themselves 
what  they  will,  their  being  enjoined  by 
God,  renders  them  proper  trials  of  our  obe- 
dience to  him,  and  renders  our  observance 
of  them  the  means  of  cherishing  a  sense 
of  his  authority,  and  of  improving  a  prin- 
ciple of  subjection  to  it.  A  principle  of 
subjection  to  the  authority  of  God,  is  one 
of  the  firmest  supports  of  all  goodness  and 
virtue ;    and   positive   institutions  are  the 


■  Note  on  Matl.  iii.  16. 

f  Centur.  Magdcb.  c>-nt  i.  1.  i. 


P  .E  D  0  B  A  P  T  I  S  M    E  X  A  M  I  i^  E  D . 


345 


most  direct  means  of  cultivating  it,  for  the 
observance  of  them  proceeds  solely  from 
the  principle  of  obedience ;  but  in  every 
moriii  virtue,  other  principles  are  conjoined 
with  ihis.  All  the  rites  appointed  by  God. 
are  likewise  direct,  and  very  powerful  means 
of  improving  many  particular  virtuous  af- 
fections, all  the  ati'ections  which  are  natu- 
rally exercised  in  performing  them.  Neg- 
lect of  the  vieans  demonstrates,  in  every 
case,  indifference  about  the  end.  Disregard 
to  external  worship  and  positive  institutions, 
shows  the  want  of  all  concern  for  moral 
improvement.  But  unconcern  for  moral 
improvement  is  not  the  defect  of  a  single 
virtue,  is  not  a  single  vice;  it  is  a  corrup- 
tion and  degeneracy  of  the  whole  soul,  and 
therefore  must  appear  highly  detestable  to 
every  person  of  sound  and  unbiassed  judg- 
ment. ...  It  is  not  they  who  reckon  a  re- 
gard to  positive  institutions  essential  to  a 
good  and  unblemished  character,  that  judge 
weakly,  but  they  who  reckon  that  regard 
oC  no  importance.  Vain  are  their  preten- 
sions to  enlargement  of  sentiment,  and 
elevation  above  prejudice  ;  their  minds  are 
«o  contracted,  that  they  can  admit  only  a 
partial  idea  of  the  nature  of  positive  duties; 
they  consider  but  the  mere  matter  of  them; 
they  comprehend  not  their  moral  principles, 
their  sublime  end,  or  their  important  signi- 
fication."* 

As  the  leading  ideas  in  the  preceding 
paragraphs  are  the  grand  principles  of 
legitimate  reasoning  on  the  doctrine  of 
positive  institutions  ;  as  it  is  on  these  prin- 
ciples that  our  most  eminent  Protestant 
authors  proceed,  when  exploding  the  su- 
perstitions of  Popery;  and  as  it  is  our  in- 
tention to  examine  Psedobaptism  on  these 
very  principles ;  the  reader  is  desired  to 
keep  them  in  mind,  while  perusing  the 
following  pages.  It  has  been  justly  re- 
marked by  Bp.  Taylor,  that  "men  are 
easy  enough  to  consent  to  a  general  rule; 
but  they  will  not  sutler  their  own  case  to  be 
concerned  in  it."t  This  observation  is. 
doubtless,  founded  in  fict,  and  it  expresses 
an  afi'ecting  truth.  While,  therefore,  we 
consider  the  forementioned  authors  as  hav- 
ing verified  the  remark  by  practising  infant 
eprinkling,  we  shall  endeavor  to  avoid  a 
similar  inconsistency. 


CHAPTER    II. 

Concerning  (he  Signification  of  the  Terms, 
Baptize  and  Baptism. 

[N.  B.  To  prevent  mistakes,  the  reader 
is  desired  to  observe,  that  many  of  the  fol- 


*  .Sermons,  vol.  i.  pp.  312—314,316,  317,  32J,  edit.  lind. 
T  Ductor  Dabiiant,  b.  ii.  chap.  iii.  p.  303. 

Vol.  1.— Rr. 


lowing  quotations  are  to  be  considered  aa 
concessions  made  by  these  learned  authors  ; 
no  inconsiderable  part  of  them  asserting, 
notwithstanding  what  they  here  say,  that 
the  word  baptism  signifies  pouring  and 
sprinkling,  as  well  as  fmmersion.] 

Witsius.  '-It  cannot  be  denied,  that  the 
native  signification  of  the  word  lianruv,  and 
(iannl^tiv,  is  to  plunge,  to  dip.  So  that  it  is, 
doubtless,  more  than  tJ7ino\a<^civ ,  which  is  to 
swim  lightly  on  the  surface ;  but  less 
than  ivvuv,  which  is  to  go  down  to  the  bot- 
tom and  be  destroyed.  .  .  .  Yet  I  have  ob- 
served, that  the  word  KaraSvui^  is  frequently 
used  by  the  ancients;  with  reference  to  bap- 
tism."— CEcon.  Feed.  1.  iv.  c.  xvi.  §  13. 

2.  Salmasius.  ^'- Bapti.s7n  is  immersion; 
and  was  administered,  in  ancient  times,  ac- 
cording to  the  force  and  meaning  of  the 
word.  j\ow  it  is  only  rhantisni,  or  sprink- 
ling ;  not  immersion,  or  dipping." — De  C(B- 
sarie  Virorum,  p.  669. 

3.  Gurtlerus.  "  To  baptize,  among  the 
Greeks,  is  undoubtedly  to  immerse,  to 
dip;   and   baptism,  is  immersion,   dipping. 

Barrr«r//os    cv    Yli/i^vy.aTi    ayibi,     baptism    in    the. 

Holy  spirit,  is  immersion  into  the  pure  wat- 
ers of  the  Holy  Spirit,  or  a  rich  and  abun- 
dant communication  of  his  gifts  ;  for  he  on 
whom  tlie  Holy  Spirit  is  poured  out,  is  as 
it  were  immersed  into  him.  .  .  .  BaTrncr^os  tp 
TTvpt,  baptism  in  fire,  is  a  figurative  expres- 
sion, and  signifies  casting  into  a  flame, 
which,  like  water,  flows  far  and  wide  ;  such 
as  the  flame  that  consumed  Jerusalem.  .  .  . 
The  thing  commanded  by  our  Lord  is  bap- 
tism, immersion  into  water." — Institut.  The- 
ol.  cap.  xxxiii.  §  108,  109,  110,  115. 

4.  DanseUS.  '•  BaTTKr^ioj,  baptism,  is  de- 
rived a^orov  pa-irrcaOai,  or  0a7TTi^co9ai :  the  for- 
mer of  which  properly  .signifies  to  dye;  the 
latter,  to  immerse,  especially  in  water.  But 
as  that  which  emerges  out  of  the  water  ap- 
pears to  be  washed,  and  fair,  and  clean ;  so 
the  term  baptism  is  frequently  used  in  the 
holy  scripture,  for  washing  and  cleansing." 
— In  Leigh^s  Critica  Sacra,  under  the  word 
l3a-Ttajioi,  edit.  2nd. 

5.  GomarUS.       "/JaTr((7/i0jand/?arr(0-/ia,Eio'- 

nily  the  act  of  baptizing:  that  is,  either 
plunging  alone  ;  or  immersion,  and  the  con- 
.sequent  washing." — Opera,  Disputat.  The- 
olog.  Disput.  xxxii.  §  5. 

6.  Buddeus.  "  The  words  /Sa-irTi^av  and 
0airTKTixos,  are  not  to  be  interpreted  of  asper- 
sion, but  always  of  immersion." — Theolog. 
Dogmat.  1.  V.  c.  i.  §  5. 

7.  Dr.   Bentley.     '■'•  fiavnufiovi,    baptisms, 

dippmgs, — Ba/jTio-ov    aeavTov    eii   OaXatjaav,    dip 

yoursplf  in  the  sea." — Remarks  on  Disc,  on 
Free  Thinking,  part  ii.  p.  56,  57,  edit.  6. 

8.  Bp.  Reynolds.  '-The' Spirit  under 
the  gospel  is  compared  to  water ;  and  that 
not  a  little  measure,  to  sprinkle,  or  bedew, 
but  to  baptize  the  faithful  in,  (Matt.  iii.  11 ; 


346 


PiEDOBAPTiSM    EXAMINED. 


Acts  i.  5,)  and  that  not  in  a  font,  or  vessel, 
which  grows  less  and  less,  but  in  a  spring, 
or  living  river,  (John  vii.  39.)  .  .  .  There 
are  two  words  which  signify  suffering  of 
afflictions,  and  they  are  both  applied  unto 
Christ,  (Matt.  xx".  22.)  Are  ye  able  to 
drink  of  the  cup  that  I  shall  drink  of,  or  be 
baptized  with  that  baptism  that  I  am  bap- 
tized with  ?  He  that  drinketh  hath  the 
water  in  him  ;  he  that  is  dipped  or  plunged 
hath  the  water  about  him  :  so  it  notes  the 
universality  of  the  wrath  which  Christ  sul- 
fered."—  Uorks,  p.  226,  407. 

9.  Calvin.  "  The  word  baptize,  signifies 
to  immerse  ;  and  the  rite  of  immersion  was 
observed  by  the  ancient  ciiurch." — Institut. 
Christ.  Relig.  I.  iv.  c.  xv.  §  19. 

10.  Beza.  "Christ  commanded  us  to  be 
baptized  ;  by  which  word  it  is  certain  im- 
mersion is  signified.  .  .  .  'Qatmi^codai,  in  this 
place,  is  more  than  x^^pnTrr^iv;  because  that 
eeems  to  respect  the  whole  body,  this  only 
the  hands.  Nor  does  fSaKn^eii/  signify  to 
wash,  except  by  consequence :  for  it  pro- 
perly signifies  to  immerse  for  the  sake  of 
dyeing.  .  .  .  To  be  baptized  in  water,  signi- 
fies no  other  than  to  be  immersed  in  wat- 
er, which  is  external  ceremony  of  bap- 
tism. .  .  .  0airrt^(M  diti'ers  from  the  verb  6vvai, 
which  signifies,  to  plunge  in  the  deep  and 
to  drown  ;  as  appears  i'rom  that  verse  of  an 
ancient  oracle,  Ao-kos  Bajmfr),  Swai  Se  rot  ol 
Btjiii  can  :  in  which  these  two  terms  are  dis- 
tinguished, as  expressing  different  ideas." 
— Epistola  II.  ad.  Thorn.  Tilium,  (apud 
Spanhem.  Dub.  Evaug.  pars  iii.  Dub.  24.) 
Annotat.  in  Marc.  vii.  4.  Acta  xix.  3  ;  Matt. 
iii.  11. 

11.  IMeisnerus.  '^  paTTTi^eiv  and  [^anTctv, 
are  generally  found  used  for  plunging  and 
a  total  immersion." — Apud  Spanhem.  Dub. 
Evavgel.  pars  iii.  Dab.  xxiv.  §  2. 

12.  Danish  Catechism.  "  What  is  Chris- 
tian dipping?  Water  in  conjunction  with 
the  word  and  command  of  Christ.  What 
is  that  command  which  is  in  conjunction 
with  water?  '  Go  teach  all  nations,'  and  so 
on.  (Matt,  xxviii.  19;  Mark  xvi.  15,  16.) 
What  is  implied  in  these  words  ?  A  com- 
mand to  the  dipper  and  the  dipped,  with  a 
promise  of  salvation  to  those  that  believe. 
How  is  this  Christian  dipping  to  be  admin- 
istered ?  The  person  must  be  deep-dipped 
in  water,  or  overwhelmed  with  it,  'in  the 
name  of  God  the  F'ather,'  and  so  on."  N. 
B.  The  gendeman  who  favored  me  with 
this  extract,  observes  :  that  ^aTrn^u  is  trans- 
lated, by  the  Germans,  teiiff;  by  the  Dutch, 
doop  ;  by  the  Danes  and  Swedes,  dobe  ;  all 
which  signify,  to  dip. 

13.  Spanhemius.  '■'■  fiavn^tiv  and  ffairrciv, 
are  generally  found  used  for  plunging,  or  a 
total  dipping." — Dub.  Erang.  pars  iii. 
Dub.  xxiv.  §  2. 

14.  Vitringa.     "  The  act  of  baptizing,  is^ 


the  immersion  of  believers  in  water.  This 
expresses  the  force  of  the  word.  Thus 
also  it  was  performed  by  Christ  and  hia 
apostles." — Aphoi^ismi  Sand.  Theolog.  ap- 
ho7v's.  884. 

15.  Beckmanus.  "Baptism,  according 
to  the  force  of  its  etymology,  is  inmiersion, 
and  washing,  or  dipping." — Exercit.  Theo- 
log. exercit.  xvii.  p.  257. 

16.  Bucanus.  '"Baptism,  that  is,  immer- 
sion, dipping,  and,  by  consequence,  wash- 
ing. Baptistery,  a  vat,  or  large  vessel  of 
wood,  or  stone,  in  which  we  are  immersed, 
lor  the  sake  of  washing.  Baptist,  one  that 
immerses,  or  dips." — Institut.  Theolog.  loc. 
xlvii.  quaest.  i.  p.  605. 

17.  Bp.  Patrick.  "I  may  say  of  him 
[Mr.  John  Smith]  in  Anioninus's  praise,  he 

was  SiKai.oavvri  (icfiajijievni  ct{  Pado;.  DIPPED  iVlto 

justice,  as  it  were,  over  head  and  ears  ;  he 
had  not  a  slight  superficial  tincture,  but 
was  died  and  colored  quite  through  with 
it." — Funeral  Serm.  for  Mr.  J.  Smith  of 
Cambridge,  sid)joined  to  his  select  Discour- 
ses, p.  509. 

18.  Zanchius.  "Baptism  is  a  Greek 
word,  and  signifies  two  things ;  first,  and 
properly,  immersion  in  water:  for  the  prop- 
er signification  of  iSorrri^w,  is  to  immerse,  to 
plunse  under,  to  overwhelm  in  water.  .  .  . 
And  this  signification  properly  agrees  with 
our  baptism,  and  has  a  resemblance  of  the 
thing  sitrnified."  Opera,  torn.  vi.  p.  217. 
Genev.1019.  N.  B.  Mr.  De  Courcy  tells 
us,  that  the  opinion  of  Zanchius  '  is  worth  a 
thousand  others.'" — Rejoinder,  p.  261. 

19.  Hoornbeekius.  "  We  do  not  deny 
that  the  word  baptism  bears  the  sense  of 
immersion  ;  or  that,  in  the  first  examples  of 
persons  baptized,  they  went  into  the  water 
and  were  immersed  ;  or  that  this  rite  should 
be  observed  where  it  may  be  done  con- 
veniently and  without  endangering  health." 
— Socin.  Confut.  1.  iii.  c.  ii.  sect.  i.  torn.  iii. 
p.  268. 

20.  Stapferus.  '•  By  baptism  we  under- 
stand that  rite  of  the  New  Testament 
church  commanded  by  Christ,  in  wliich  be- 
lievers, by  being  immersed  in  water,  testify 
their  communion  with  the  church." — Insti- 
tut. Theolog.  Polem.  tom.  i.  cap.  iii.  §  1035. 

21.  Burmannus.  "  BaTrriff/jojand/JjTritr/ja, 
if  you  consider  their  etymology,  properly 
signify  immersion.  'And  Jesus,  when  he 
was  baptized,  went  up  straightway  out  of 
the  water,'  (Matt.  iii.  16.  Compare  Acts 
viii.  38.") — Synops.  Theolog.  loc.  xliii.  cap. 
vi.  §  2. 

22.  Roell.  "  Baptism,  from  fia-rm,  signi- 
fies immersion." — Explicat.  Episi.  ad. 
Ephe.tids,  ad  cap.  iv.  5. 

23.  Mr.  John  Trapp.  '"Are  ye  able  to 
— be  baptized  with  the  baptism  ;'orpIunged 
over  head  and  ears  in  the  deep  waters  of 
affliction  ?" — Comment,  on  Matt.  xx.  22. 


FiEDOBAPTISM    EXAMINED. 


347 


baptism,  that  it  may  show  a  certain  and 
plain  sign  of  it." — In  Dr.  Du  Veil,  on  Acts 

viii.  38. 

31.  Schelhornius,  when  explaining  1  Cor. 
XV.  21,  and  understanding  the  word  bap- 
tized in  a  metaphorical  sense,  as  expressive 
of  being  overwhelmed  in  cahimities  says  ; 
"  The  word  0anTt^eoeat,  wliich  probably  sig- 
nifies to  be  immersed,  or  pkjnged  under 
water ;  though  not  so  frequently  used  by 
profane  authors  in  a  metaphorical  sense,  is 
nevertheless  not  unusual."* — Bibliuth.  Brc- 
mens.  class,  vii.  p.  638. 

32.  Mr.  Selden.  "In  England,  of  late 
years,  I  ever  thought  the  parson  baptized 
his  own  fingers,  rather  than  the  child."— 
Works,  vol.  vi.  col.  2008. 

33.  Keclcermannus.  "  We  cannot  deny, 
that  the  first  institution  of  baptism  consisted 
in  immersion,  and  not  sprinkling;  which  is 
quite  evident  from  Rom.  vi.  3,  4." — System. 
Theolog.  1.  iii.  c.  viii.  p.  369. 

34.  Dr.  Towerson.  "  The  third  thing  to 
be  inquired  concerning  the  outward  visible 
sign  of  baptism  is,  how  it  ought  to  be  ap- 
plied ;  wliether  by  an  immersion,  or  an  as- 
persion, or  effusion ;  a  more  material  ques- 
tion [this]  tlian  it  is  commonly  deemed  by 
us,  who  have  been  accustomed  to  baptize 
by  a  bare  etibsion.  or  sprinkling  of  water 
upon  the  party.  For  in  things  which  de- 
pend for  their  force  upon  the  mere  will  and 
pleasure  of  him  who  instituted  them, 
there  ought,  no  doubt,  great  regard  to  be 
had  to  the  commands  of  him  who  did  so  ;  as 
without  which  there  is  no  reason  to  presume 
we  shall  receive  the  benefit  of  that  ceremo- 
ny, to  which  he  hath  been  pleased  to  annex 
it.  Now,  what  the  command  of  Christ  was 
in  this  particular,  cannot  well  be  doubted  of 

*  In  confirmation  of  whicli  he  produces  the  following 
authorities,  which  I  will  s,\vc  in  his  own  words.  "  Helio- 
dorus,  1.  ii.  c.  iii  ./Ethiopic.  Cnemon  itaque  cum  oinni- 
no  dolor!  ilium  succubuisse  et  calamitale  submersum 
((xvii<popa  pc,8airTiiTiievov)  esse  intellexisset,  metueretque, 
ne  sibi  aliquiii  mail  consciscerel.  L.  iv.  c.  xx.  O  vos,  qui 
adestis,  Cliaricli  quidera  et  postea  lugere  licebit.  Nos 
vero  non  mErgamur  {avjiffavU^ojitQa)  hujus  dolore,  ne- 
que  inconsiderate  illius  lacrynns,  tanijuam  aqucc  impetu 
auferamur.  occasionom  neijigentes.  L-  v.  c.  xvi.  sL.i:cior) 
ae  ra  <rVfi/SclSriKora  ePaTTTT^ev,  quoniam  te  casus  tvii  ob- 
niebant  ac  demergebanl.  lux.  et  eo  spnsu  venit  (T..  ii.  c. 
x.icvii.)  ejusdem  autoris  Turbum  PvOt^eadat.  UXciovi 
kXvSiiIvi  KaKbiv  ptPvOi.(Tjicvoi .  niajoTo  fluctu  aBrumriarum 

oi)nili Libanius,  (In  Parent.  Juli.mi,  cap.   cxlviii. 

p.  369.)  Ea  t-nim,  quam  ob  .tnlianum  sentimus,  tristitia, 
animara  suhmergens(ParrTi^na-a)  mentemque  obfuscansi 
tenebras  qiiasdani  oculis  quoqne   offandit,  nee   raultum 

ab  is,  qui    in  tenebris  nunc  versantur,  distamus. 

Phitarchus  :  (De  Puerorum  Educatione,  cap.  xiii.)  Si- 
cut  enim  plant<e  quidem  mediocribus  aqnis  nutriuntur, 
plurimis  vero  suffocantur;  ad  cmibcra  modem  anima 
quidem  mediocribus  aujeiur  laboribus,  sed  imniodera- 
is  I PaTTTt^craf)  submergitur.  Ita  et  Poela  anonymous: 
(Anthol,  Gr.  !.  ii.  c.  xlvii.)  SairnitirOai  ad  somnum  trans- 

I'ert 

Banri^erai  S"  vrrvu  ycirovi  ru  Ooyare 

Villi's  heic /'""■"^c''^'"  '"'^  i^^^   esse  per  metaphoram 
'^C'Ti  s".     --  ^- .-,.--... ,...^_.w,„.„.    ^,„„,.,^j  ^g„g/,y,-.  r|,n,|,  piir.i.^in  etiain  ididibi  in  Hcliodoro 

ehoula  correspond  to   the  uignification  of  legisse  uj6minJ."—Wff"pra,  p.  638,030,  wo. 


24.  Limborch.  "  Baptism  is  that  rite,  or 
ceremony,  of  the  new  covenant,  whereby 
the  faithtul,  by  immersion  into  water,  as  by 
a  sacred  pledge,  are  assured  of  the  favor 
of  God.  remission  of  sins,  and  eternal  lite  ; 
and  by  which  they  engage  themselves  to 
an  amendment  of  life,  and  an  obedienc-e  to 
the  divine  commands." — Complete  Syst. 
Div.  b.  V.  chap.  xxii.  sect.  i.  Mr.  Jones's 
translation. 

25.  H.  Altingius.  "  The  word  baptism 
properly  signifies  immersion  ;  improperly, 
by  a  metonymy  of  the  end,  washing."— 
Loci  Commun.  pars  i.  loc.  xii.  p.  198. 

26.  Hospinianus.  "Christ  commanded 
us  to  be  baptized  ;  by  which  word  it  is  cer- 
tain immersion  is  signified." — Hist.  Sacram. 
1.  ii.  c.  i.  p.  30. 

27.  Casaubonus,  "  This  was  the  rite  of 
baptizing,  that  persons  were  plunged  into 
the  water ;  which  the  very  word  (iafrTii^civ, 
to  baptize,  sufficiently  declares;  which,  as 
it  does  not  signify  ivvtiv,  to  sink  to  the  bot- 
tom and  perish,  so,  doubtless  it  is  not 
ciruroXafciK,  to  swim  on  the  surface.  For 
these  three  words,  EiruroXa^tii/,  Pavnt^eiv,  and 
Jtictij',  are  of  different  significations.  Whence 
we  understand  it  was  not  without  reason, 
that  some  long  ago  insisted  on  'he  immer- 
sion of  the  whole  body  in  the  ceremony  of 
baptism  ;  for  they  urge  the  word  ^airTt^civ, 
to  baptize.'''' — Annotat.  on  Matt.  iii.  6. 

28.  Diodati.  ^'■Baptized;  viz.  plunged 
into  water.  ...  In  baptism,  being  dipped  in 
water  according  to  the  ancient  ceremony,  it 
is  a  sacred  figure  unto  us,  that  sin  ought  to 
be  drowned  in  us  by  God's  Spirit." — 3l/mo- 
tat.  on  Matt.  iii.  6  ;    Rom.  vi.  4. 

29.  Calmet.  "  Generally  people  [speak- 
ing of  the  Jews]  dipped  themselves  entirely 
under  the  water  ;  and  this  is  the  most  sim- 
ple and  natural  notion  of  the  word  baptism." 
— Diet,  of  Bible,  art.  Baptism. 

30.  Luther.  "  The  term  baptism,  is  a 
Greek  word.  It  maybe  rendered  adipping 
when  we  dip  something  in  water,  that  it 
may  be  entirely  covered  with  water.  And 
though  that  custom  be  quite  abolished 
among  the  generality  (for  neither  do  they 
entirely  dip  children,  but  only  sprinkle  them 
with  a  little  water,)  nevertheless  they  ought 
to  be  wholly  immersed,  and  presently  to  be 
drawn  out  again;  for  the  etymology  of  the 
word  seems  to  require  it.  The  Germans 
call  baptism  tanjf,  from  depth,  which  they 
call  tieff,  in  their  language;  as  if  it  were 
proper  those  should  be  deeply  immersed, 
who  are  baptized.  And,  truly,  if  you  con- 
eider  what  baptism  signifies,  you  shall  see 
the  same  thing  required  :  for  it  signifies, 
that  the  old  man  and  our  nativity,  that  is 
full  of  sins,  which  is  entirely  of  flesh  and 
blood,  may  be  overwhelmed  by  divine 
grace.     The  manner  of  baptism,  therefore 


34g 


PiEDOBAPTiSM    EXAMINED. 


by  those  who  shall  consider  the  words  of 
Christ,  (Matt,  xxviii.  19,)  concerning  it,  and 
the  practice  of  those  times,  vvheliier  in  tiie 
bapti.sm  of  John,  or  of  our  Saviour.  For  the 
words  of  Christ  are,  that  they  should  bap- 
tize, or  dip,  those  whom  they  made  disci- 
ples to  him  (for  so,  no  doubt,  the  word 
l^awTi^civ  projierly  siirniiies;)  and  which  is 
more,  and  not  without  its  weisrht,  that  they 
should  baplize  them  into  the  name  of  the 
Father,  and  the  Son,  and  of  the  Holy 
Ghost :  thereby  intimating  such  a  washing, 
as  should  receive  the  party  baptized  within 
the  very  body  of  the  water,  which  they  were 
to  baptize  him  with.  Thoug-h  if  there 
could  be  any  doubt  concerning  the  signifi- 
cation ol'the  words  in  themselves,  yet  would 
that  doubt  be  removed  by  considering  the 
practice  of  those  times,  whether  in  the  bap- 
tism of  John,  or  of  our  Saviour.  For  such 
as  was  the  practice  of  those  times  in  bapti- 
zing, such  in  reason  are  we  to  think  our  Sa- 
viour's command  to  have  been  concerning  it 
especially  when  the  words  themselve.'; incline 
that  way  ;  there  being  not  otherwise  any 
means,  either  for  those,  or  future  times,  to 
discover  his  intention  concerning;  it.'" — Of 
the  Sacram.  of  Baji.  part  iii.  p.  53,  54,  55. 

35.  Dan.  Grade.  "  The  word  baptism 
generally  denotes  immersion,  for  the  sake 
of  washing  or  cleansing." — In  Thesaur. 
Theolog.  Philolog.  torn.  ii.  p.  560. 

36.  H.  Clignetus.  "  Baptism  isso called 
from  immersion,  or  plunging  into  ;  because 
in  the  primitive  times  those  that  were  bap- 
tized were  entirely  immersed  in  water." — 
In  Thesaur.  Disputat.  Sedan,  torn.  i.  p.  769, 
770.     Genev.  1661. 

37.  Dr.  Dan.  Scott.  "  The  verb  /?arrr<^(o 
expresses  the  form  of  admitting  a  proselyte 
into  the  Christian  church,  which  tradition 
assures  us  was  by  a  trine  immersion,  or 
plunging  underwater.  But  of  late  asper- 
sion, or  sprinkling,  is  admitted  by  the  church 
oi"  England  instead  of  immersion,  or  dip- 
ping."*— New  Version  of  St.  Matt.  Gospel. 
Note  on  Matt,  xxviii.  19. 

38.  Bossuet.     "  To   baptize   signifies   to 

? lunge,  as  is  granted  by  all  the  world." — 
n  Mr.   Stemieit,   against   Mr.   Hussen,  p. 
174. 


*  To  fix  Hie  signification  of  fiaiTTi^n,  lie  produces  a 
number  of  passcu;es  from  the  following  Greek  authors  : 
Joseph.  Antiq.  .Juii.  I.  iv.  c.  iv.  §  6,  p.  207 ;  1.  xv.  c.  iii.  § 
3,  p.  745.  De  Bell.  Jud.  1.  i.  c.  xxii.  §  2,  p.  110;  1.  i.  c. 
X'ivii.  §  1 ;  1.  ii.  c.  xviii.  §  4,  p.  198;  1.  ii.  c.  xx.  §  1  ;  1.  iii. 
c.  ix.  §  .3,  p.  251  ;  1.  iii.  c.  x.  §  9,  p.  2.59.  Strab.  Geogr.  1. 
i.  p.  44.  B;  I.  xii  p  809,  P ;  1.  xvi.|  p.  1108.  I.ucian 
Ver.  Hist.  1.  ii.  p  393,  A.  Plutarch.  Ciua;st.  Nat.  torn.  li. 
p.  914,  C.  Orpli.  Argonaut.  V.  510.  Soph.  Aj.  v.  354.  In 
the  same  learned  author's  Append,  ad  Thesaur.  Griec. 
Ling,  under  the  verb  Pavrii^w,  he  quotes  passages  from 
the  iViUinvinn  Greek  writeris:  Polyb.  Hist.  1.  i.  p.  73,  ult. 
645. 10,  f.  1.  iii.  p.  311,  ull.  Joseph.  Antiq.  !.  ix.  e.  x.  §2. 
Vita,  §  3.  Diod,  Sicul.  Bibl.  1.  i.  p.  23,  12.  Strab.  Geogr. 
1.  i.  p.  421.  C  ;  1.  XIV.  p.  982,  D.  Athen.  Deipn.  I.  v.  p. 
221,c.  472,  U.  I.ucian.  Baach.  p.  553,  A.  Plat.  Euthy- 
dem.  i.  277,  C.  Diod.  Sicul.  1.  i.  p.  47,  4.  Joseph,  De 
DeU.  1.  iv.  o.  ui.  §  3. 


39.  Suicerus.  "He  is  said  Parrren  vSpiav^ 
to  baptize  a  bucket,  who  draws  water  out 
of  a  well  or  river  ;  which  cannot  be  done 
except  the  bucket  be  entirely  plunged  un- 
der the  water.  Wool  and  clothes  are  said 
to  be  ParreaOat,  baptized,  when  they  are 
(lipped  ;  because  they  are  quite  immersed 
in  the  dyeing  fat,  that  they  may  imbibe  the 
color.  ^oTTD^fj,  to  baptize,  liath  properly 
the  same  signification.  Paim^uv  cavrov  ci{ 
Oa\arr<rap,  in  the  ancient  poet,  is  to  plunge  him- 
self into  the  sea.  From  the  proper  signifi- 
cation of  the  verb,  baptize,  baptism  properly 
denotes  immersion,  or  dipping  into." — T/ic- 
saurus  Eccles.  sub  race  Bairticfta. 

40.  Venema.  ''  The  word  /jajm^o),  to 
baptize,  is  no  where  used  in  the  scripture 
for  sprinkling  :  no  not  in  Mark  vii.  4,  other- 
wise than  appears  to  some." — Institut.  Hist. 
Eccles.  Vet.  et  Nov.  Test.  torn.  iii.  secul.  i. 
§  138. 

41.  Magdeburg  Centuriators.  "  The 
word  PaTrri^o)  to  baptize,  which  signifies  im- 
mersion into  water,  proves  that  the  admin- 
istrator of  baptism  immersed,  or  washed, 
the  persons  baptized  in  water." — Cent.  i.  1. 
ii.  c.  iv.  p.  382. 

42.  Anonymous.  "The  word  baptize 
doth  certaiidy  signify  immersion,  absolute 
and  total  immersion,  in  Josephus  and  oth- 
er Greek  writers.  But  this  word  is  in  some 
degree  equivocal  ;  and  there  are  some  emi- 
nent Greek  scholars  who  have  asserted, 
that  immersion  is  not  necessarily  included 
in  baptism.  The  examples  produced,  how- 
ever, do  not  exactly  serve  the  cause  of 
those  who  think  that  a  few  drops  of  water 
sprinkled  on  the  forehead  of  a  child,  consti- 
tute the  essence  of  baptism.  In  the  Sep- 
tuagint  it  is  said,  that  Nebuchadnezzar  tra-s 
baptized  with  the  dew  of  heaven :  and  in  a 
poem  attributed  to  Homer  (called)  The 
Battle  of  the  Frogs  and  Mice,  it  is  said, 
that  a  lake  was  baptized  with  the  blood  of 
a  wounded  combatant.  (E/Jarrcro  S  ai^iart 
Xi^»;i'  jrofidtvpcw.)  A  question  hath  arisen,  in 
what  sense  the  word  baptize  can  be  used  in 
this  passage.  Doth  it  signify  immersion, 
properly  so  called  ?  Certainly  not :  neither 
can  it  signify  a  partial  sprinkling.  A  body 
wholly  surrounded  with  a  mist;  wholly 
made  humid  with  dew;  or  a  piece  of  water 
so  tinged  with  and  discolored  bj''  blood, 
that  if  it  had  been  a  solid  body  and  dipped 
into  it,  it  could  not  have  received  a  more 
sanguine  appearance,  is  a  very  different 
thing  from  that  jiartial  application  which 
in  modern  times  is  supposed  sufficient  to 
constitute  full  and  explicit  baptism.  The 
accommodation  of  the  word  baptism,  to  the 
instances  we  have  referred  to,  is  not  unnat- 
ural, though  higldy  metaphorical ;  and  may 
be  resolved  into  a  trope  or  figure  of  speech 
in  which,  though  the  primary  idea  is  main, 
tained,  yet  the  mode  of  expression  is  alter- 


P^DOBAPTISM    EXAMINED. 


U9 


ed  ;  and  the  word  itself  is  to  be  understood 
rather  allusively  than  really ;  rather  rela- 
tively than  absolutely.  If  a  body  had  been 
baptized  or  immersed,  it  could  not  have 
been  more  wet  than  Nebuchadnezzar's  ;  if 
a  lake  had  been  dipped  in  blood,  it  could 
not  have  put  on  a  more  bloody  appearance. 
Hitherto  ihe  Anti-Paedobaptists  seem  to 
have  had  the  best  of  the  argument,  on  the 
mode  ofadministering  the  ordinance.  The 
most  explicit  authorities  are  on  their  side. 
Their  opponents  have  chiefly  availed  them- 
selves of  inferences,  analogy,  and  doubt- 
ful construction." — Monthly  Review  for 
May,  1784,  p.  396. 

43.  G.  J.  Vossius.  "  BaTrriftii/,  to  baptize 
signifies  to  plunge.  It  certainly  therefore 
signifies  more  than  eiruroXafcii/,  which  is  to 
swim  lightly  on  the  top  ;  and  less  than  Swciv^ 
which  is,  to  sink  to  the  bottom;  so  as  to  be 
destroyed." — Disputat.  de  Bap.  disp.  i.  thes. 
i.  p.  25.     Anustelod.  1648. 

44.  Mr.  De  Courcy.  "  It  is  readily  al- 
lowed, that  dipping  is  one  of  the  included 
ideas  in  the  original  word  [/Savn^w'j — We 
never  denied,  that  dipping  is  not  excluded 
from  the  signification  of  the  original  word." 
— Rejoinder,  p.  139,  143. 

45.  Turrettinus.  "  The  word  baptism  ia 
of  Greek  origin,  and  is  derived  from  the 
verb  /Janro) ;  which  signifies  to  dip,  and  to 
dye  ;  ffaTrn^eiv^  to  baptize  ;  to  dip  into,  to  im- 
merse.     Plut.     de     Superstit.    Pamaov    ac   £15 

6aKaa<rav, plungeyourself  into  the  sea  ;  and,  in 
the  life  of  Theseus,  he  recites  a  Sibylline 
verse  concerning  the  Athenians,  which  bet- 
ter agrees  to  the  church  : 

Acr/coj  Pairri^n,  6vuai  6c  roi  crv  Osfiis  sari, 

Mergeris  uter  aquis,  sed  non  submergeris 
unquam.  Hence  it  appears,  that  fiannl^civ 
is  more  than  tTnwoXa^eiv,  which  is  to  swim 
lightly  on  the  surface ;  and  less  than 
^ui/£ii/,  which  is  to  go  down  to  the  bottom  ; 
that  is.  to  strike  the  bottom  so  as  to  be  des- 
troyed."— Institut.  loc.  xix.  qusest.  xi.  §  4. 

46.  Dr.  Owen.  "  Though  the  original 
and  natural  signification  of  the  word 
[/Joffrtfco]  imports,  to  dip,  to  plunge,  to  dye  ; 
yet  it  also  signifies  to  wash  or  cleanse." — 
hi  Dr.  Ridgley^s  Bod.  Div,  quest,  clxvi.  p. 
608,  note. 

47.  Bas.  Faber.  "  Baptism,  is  immer- 
sion, washing." — Thesau.  Erudit.  Scholast. 
Lips.  1717. 

48.  Eras.  Schmidius.  "  Banreiv,  is  to 
dye,  to  immerse  in  water ;  also  to  wash,  or 
to  immerse  for  the  sake  of  washing  or 
cleansing." — Annotat.onMatt.m.Q.Norimb. 
1658. 

49.  Mr.  Daniel  Rogers.  "None,  of  old, 
were  wont  to  be  sprinkled  ;  and  I  confess 
myself  unconvinced  by  demonstration  of 
scripture  for  infants'  sprinkling.  It  ought 
to  be  tha  church's  part  to  cleave  to  the  in 


stitution,  which  is  dipping;  and  he  betrays 
the  church,  whose  officer  he  is,  to  a  disor- 
derly error,  if  he  cleave  not  to  the  institu- 
tion, which  is  to  dip.  That  the  minis- 
ter is  to  dip  in  water,  aa  the  meetest  act, 
the  word  0avri^o}  notes  it :  for  the  Greeks 
wanted  not  other  words  to  express  any  other 
act  besides  dipping,  if  the  institution  could 
bear  it.  What  resemblance  of  the  burial,  or 
the  resurrection  of  Christ  is  in  sprinkling  ? 
All  antiquity  and  scripture  confirm  that  way. 
To  dip,  therefore,  is  exceeding  material  to 
the  ordinance  ;  which  was  the  usage  of  old 
without  exception  of  countries,  hot  or  cold." 
— Dr.  RussePs  Just  Vind.  of  Doc.  and 
Prac.  of  John,  ^c.     Epist.  Dedicat.  p.  5. 

50.  Dr.  Hammond.  "  The  word  here 
used  ISaTTTi.^<!eai,  (as  it  differs  from  vnrTccQai.^ 
verse  3,)  signifies  not  only  the  washing  of 
the  whole  body,  (as  when  it  is  said  of  Eu- 
polis,  that  being  taken  and  thrown  into  the 
sea,  epaTTTi^ero,  he  was  immersed  all  over, 
and  so  the  baptisms  of  cups,  &c.,  in  the 
end  of  this  verse,  is  putting  into  the  water 
all  over,  rinsing  them,)  but  washing  any 
part  as  the  hands  here,  by  way  of  immer- 
sion in  water,  as  that  is  opposed  to  affusion 
or  pouring  water  on  them." — Annotaiions 
on  Mark  vii.  4. 

51.  Ikenius.  "The  Greek  word  Pairrt- 
^cadai  denotes  the  immersion  of  a  thing,  or  a 
person,  into  something ;  either  with  a  view 
to  expiation,  or  for  washing  and  cleansing. 
Here  also  [Matt.  iii.  11,  compared  with 
Luke  iii.  16,J  the  baptism  of  fire,  or  that 
which  is  performed  in  fire,  must  signify  ac- 
cording to  the  same  simplicity  of  the  letter, 
an  immission,  or  immersion,  into  fire  for  a 
similar  end :  and  this  the  rather,  because 
here,  to  bo.ptize  in  the  Spirit  and  in  fre, 
are  not  only  connected,  but  also  opposed  to 
being  baptized  in  water;  and,  therefore, 
the  connection  of  the  discourse,  and  the 
laws  of  opposition  demand,  that  after  what- 
ever manner  these  two  phrases  denote  bap- 
tism in  water,  and  in  the  Spirit,  to  be  per- 
formed, such  must  that  be  which  is  per- 
formed in  fire.  .  .  .  The  Jewish  rites  of  pu- 
rification were  different;  for  either  they 
were  performed  by  an  immersion  of  the 
whole  body,  or  by  the  washing  of  some 
parts,  as  the  hands,  or  the  feet,  which  ia 
called  by  the  Greeks,  cKvixpt;;  or  by  sprink- 
ling; which,  in  Greek,  is  denominated 
pavTKTiioi,  rhantism.^''  —  Dissert.  Philolog. 
Theolog.  dissert,  xix.  p.  325.  Antiq.  He- 
braicce,  pars  i.  c.  xviii.  §  9. 

52.  Deylingius.  "  The  word  pawTi^ccOai, 
as  used  by  Greek  authors,  signifies  immer- 
sion and  overwhelming.  Thus  we  read  in 
Plutarch,  (de  Superstit.  tom.  ii.  op.  f.  166,) 

liaTTTiaov  asaVTav  £i{  QaXaaaav,     dip    yourself    in 

the  sea:  like  as  Naaman,  (in  2  Kings  v. 
14,)  who  'baptized  himself  seven  times  in 
Jordan,'  which  was  an  immersion  of  the 


350 


P^DOBAPTISM    EXAMINED. 


whole  body.  So  Strabo,  (lib.  xiv.  p.  458,) 
when  speaking  about  the  sokliers  of  Alex- 
ander the  Great,  marching  in  the  winter 
season  between  Climax,  a  mountain  in 
Pamphylia,  and  the  sea,  says:  They  were 
immersed^  /Jarm^o/itvous,  up  to  the  waist. 
'The  same  author,  (lib.  xii.  p.  391,)  speak- 
ing of  Talta,  a  marsh,  situate  between 
Galatia  and  Cappadocia,  says :  The  water 

rises,  navn  Tco  fiaTTTtaOevTi  cti  avro^  sO  as  tO  OVCT- 

whelm  any  thing.  Diodorus  Siculus,  (lib. 
i.  c.  xxxvi.)  when  speaking  of  the  ]\ile 
.jverflowing  its  banks,  says:  'Many  of  tiie 
land  animals  perish,  ifo  tov  Tzoraiiov  KcpiXrupQcvra 
iia<pBciptiitiaL  i3arrri^ofteya^  being  overtaken  and 
oreruhelvied  by  the  flood.'  In  Josephus, 
(Antiq.  Jud.  lib.  xv.  cap.  iii.)  /JaTm^oiTEf, 
persons  baptizing,  are  persons  plunging 
down.  It  has  the  same  signification  in  the 
gospels,  and  in  the  writings  of  the  apostles : 
if  you  except  Luke  xi.  38,  where  PanTi^eaOat 
eee{ns  to  be  used  concerning  washing  the 
hand.s,  which  is  done  by  sprinkling." — 06- 
sei^rat.  Sac.  pars  iii.  observ.  xxvi.  §  2.  Lips. 
1715. 

53.  Le  Clerc.  "  'At  that  time  came 
John  the  Baplizer.'  He  has  been  called 
jrie  Buplizer,  rather  than  Baptist,  because 
the  latter  word  is  a  proper  name  in  the 
modern  languages ;  whereas  in  this  place 
it  is  an  appellative,  to  signify  a  man  that 
plunged  in  water  those  who  testified  an 
acknowledgment  of  his  divine  mission,  and 
were  desirous  of  leading  a  new  life — 'He 
shall  baptize  you  in  the  Holy  Spirit.'  As 
I  plunge  you  in  water,  he  shall  plunge  you, 
BO  to  speak,  in  the  Holy  Spirit." — liemar- 
ques  sur  Nouv.  Test.,  Matt.  iii.  1. 

54.  Danzius.  "  Baima/iof ,  pa-irTiaiia,  and 
/SavTiati,  denote  plunging,  or  dipping ;  also 
washing,  or  a  bath." — De  Bap.  Proselyt. 
Judaic.  §  1,  in  Ugolini  Thesauro  Antiq.  Sac. 
torn.  xxii.  p.  883. 

55.  Reiskius.  "  To  be  baptized,  signi- 
fies, in  its  primary  sense,  to  be  immersed. 
Hence  fuvi  aiSa^naro;,  a  ship  unhaptized,  is 
a  vessel  not  immersed  in  the  waves;  and, 
in  Gregory  Thaumaturgus,  a  person  im- 
mersed in  error,  is  called  P^jiai^najicvoi ;  and 
he  who  rescues  such  persons  from  their 
dangerous  mistakes,  is  said  rouj  (ia-nTi^ojiivovi 
avijiaadat,  to  lift  icu  ov  draw  oul  the  parties 
that  were  so  baptized." — Dissertat.  de  Bap. 
Juddorum,  cap.  i.  §  1. 

56.  Heideggerus.     "  The  words  pavTiayta 

and     /ffoTrrnr/ios,     baptisiTl,     (from     Pairrctv,     to 

plunge,  to  immerse,)  properly  signify  im- 
mersion."—  Corpus  Theolog.  Chriat.  loc. 
XXV.  §  21. 

57.  J.  J.  Wetstenius.  "  To  baptize,  is  to 
plunge,  to  dip.  The  body,  or  part  of  the 
body,  being  under  water,  is  said  to  be  bap- 
tized."—  Comment,  ad  Malt.  iii.  6. 

58.  Dr.  Doddridge.  "  I  have,  indeed,  a 
most  dreadful  baptism  to  be  baptized  with, 


and  know  that  I  shall  shortly  be  bathed  as 
it  were  in  blood,  and  plunged  in  the  most 
overwhelming  distress." — Paraphrase  on 
Luke  xii.  50. 

59.  Zepperus.  "  If  we  consider  the  pro- 
per meaning  of  the  term,  the  word  baptism 
signifies  plunging  into  water,  or  the  very 
act  of  dipping  and  washing.  It  appears, 
therefore,  from  the  very  signification  and 
etymology  of  the  term,  what  was  the  cus- 
tom of  administering  baptism  in  the  begin- 
ning; whereas  we  now,  for  baptism,  rather 
haverhantism,  or  sprinkling." — In  Leig/i's 
Crit.  Sac.  under  the  word  fiaicTitrixos.  Lond. 
1046. 

60.  Mr.  Poole's  Continuators.  "  To  be 
baptized,  is  to  be  dipped  in  water;  meta- 
phorically, to  be  plunged  in  afflictions.  I 
am,  saith  Christ,  to  be  baptized  with  blood, 
overwhelmed  with  sufferings  and  afflic- 
tions."— Annotatio7is  on  Matt.  xx.  22,  edit. 
1688. 

61.  Walseus.  "  The  external  form  of 
baptism  is  immersion  into  water,  in  the 
name  of  the  Father,  of  the  Son,  and  of  the 
Holy  Spirit." — Enchiiidium,  p.  425. 

62.  Articles  of  Smalcald.  "Baptism  is 
no  other  than  the  word  of  God,  with  plung- 
ing into  water  according  to  his  appoint- 
ment and  conmiand." — Kromayeri  Epitom. 
Lib.  Concord.  Christ,  p.  107. 

63.  Anonymous.  "That  the  letter  of  the 
scripture  is  in  favor  of  the  Baptists  (or,  as 
they  are  still  absurdly  called  Anabaptists,) 
cannot  without  evasion  and  equivocation 
be  denied." — Lon.  Rev.  June,  1776,  p.  489. 

64.  Gerhard  us.  "  HavTiajioi  and  PavTiajia, 
from  /janriftij/,  to  baptize,  to  immerse,  to 
dip,  and  that  properl}',  into  water:  it  has  a 
likeness  to  the  words /^Dfiifo  and  Padvuo,  each 
of  which  signifies  to  plunge  down  into  the 

deep.      Plutarch,   fiaTmiov  acavrov  ets  OaXaaaay, 

plunge  yourself  into  the  sea.  The  same 
biographer,  in  the  life  of  Galba,  speaks 
metaphorically  of  being  baptized,  or  im- 
mersed i7i  c/("6i  .•  Pefiairricfitvoi  o<l)Ci\ri^aai.  In 
his  Morals,  he  speaks  of  being  baptized,  or 
oppressed,  by  an  accumulation  of  affairs  : 

tiaiTTt^caOai  iiro  tuv  vpayitaToiv.       In    his    life    of 

Phocion,  of  being  baptized  in,  or  plunged 
under  immoderate  labors:  Pwri^caOai  roij 
irovots  {r7r£p/3aXXot)<ri.  Aphrod.  1.  i.  probl.  has 
the  following  expressions:  pcpavrtcittvjrs 
Tio  ^juijiart,  plunged  down  in  the  body.  In 
this  acceptation  of  immersing,  it  is  used 
(2  Kings  v.  14.)  'Then  went  he  down 
and  dipped  (^c0airTiaaTo)  himself  seven 
times  in  Jordan.'  .  .  .  But  because  those 
who  are  immersed  in  water,  and  emerge 
out  of  it,  appear  washed  and  clean,  there- 
lore  fiawTiafxos  and  PaiTTi^ctv  are  consequen- 
tially used  for  any  kind  of  ablution,  wheth- 
er it  be  performed  by  merely  sprinkling,  or 
pouring,  or  by  a  particular  dipping.  Batr- 
Ti^iiv  is  derived  from  panmv,  wtiich  signi- 


PiEDOBAPTISM    EXAMINED 


351 


fies,  in  general,  to  dip,  to  wash,  to  dye,  to 
immerse." — Loc.  Theolog.  torn.  iv.  De 
Bap.  p.  224. 

65.  Alstedius.  "Bairn^eiv,  to  baptize, 
signifies  only  to  immerse  ;  not  to  wash,  ex- 
cept by  consequence." — Lexicon  Theologi- 
cum,  cap.  xii.  p.  221. 

66.  Mr.  Wilson.  "  To  baptize,  to  dip 
into  water,  or  to  plunge  one  into  the  wa- 
ter."—  Christian  Dictionary^  edit.  1678. 

67.  Mr.  Bailey.  "  Baptism,  in  strictness 
of  speech,  is  that  kind  of  ablution,  or  wash- 
ing, which  consists  in  dipping;  and  when 
applied  to  the  Christian  institution  so  called, 
it  was  used  bj'  the  primitive  Christians  in 
no  other  sense  than  that  of  dipping;  as  the 
learned  Grotius  and  Casaubon  well  observe. 
But  as  new  customs  introduce  new  signifi- 
cations of  words,  in  process  of  time  it  ad- 
mitted the  idea  of  sprinkling,  as  in  the 
case  of  clinical  baptism." — Dictionary^  Dr. 
Scott's  edit.  1772. 

68.  Mr.  Leigh.  "Ba;rr(f(j.  The  word 
baptize,  though  it  be  derived  from  pairrcj 
to  dip,  or  plunge  into  the  water,  and  signi- 
fieth  primarily  such  a  kind  of  washing  as 
is  used  in  bucks,  where  linen  is  plunged 
and  dipped ;  yet  it  is  taken  more  largely 
for  any  kind  of  washing,  rinsing,  or  clean- 
sing, even  where  there  is  no  dipping  at  all, 
(as  Matt.  iii.  11,  and  so  on.)  .  .  .  The  native 
and  proper  signification  of  it  is,  to  dip  into 
wafer,  or  to  plunge  under  water,  (John  iii. 
22,  23;  Matt.  iii.  16;  Acts  viii.  38.)"— 
Critica  Sacra. 

69.  Schoettgenius.    "  Bairnf&j,  from /JaTrrw  ; 

properly,  to  plunge,  to  immerse ;  to  cleanse, 
to  wash." — Le.r.  in  Nov.  Test.  Krehsii. 
edit.  1765. 

70.  ]Mr.  Parkhurst.  "Barn-i^cj,  from /?ai:Ta), 
to  dip,  immerse,  or  plunge  in  water.  To 
baptize,  to  immerse  in,  or  wash  with  water. 
Figuratively,  to  be  baptized,  immersed,  or 
plunged  in  a  flood,  or  sea,  as  it  were,  of 
grievous  afflictions  and  sufi'erings." 

71.  Schrevelius.  '-Banrifu,  to  baptize, 
to  plunge,  to  wash." — Cantab.  1685. 

72.  Pasor.  "  BaTnfrj^  to  baptize,  to  im- 
merse, to  wash." — lAps.  1735. 

73.  Trommius.  "  BaTn^w.  to  baptize  ;  to 
immerse,  to  dip." — ConcordanticB  Grcecce, 
sub  race. 

74.  Mintert.  '•  BoTrn^a),  to  baptize;  pro- 
perly, indeed,  it  signifies  to  plunge,  to  im- 
merse, to  dip  into  water:  but  because  it  is 
common  to  plunge  or  dip  a  thing  that  it 
may  be  washed,  hence  also  it  signifies  to 
wash,  to  wash  away.  . .  .  Bax-ria/^of,  baptism  : 
immersion,  dipping  into  ;  washing,  washintr 
away.  Properly,  and  accord ing'to  its  ety~- 
mology,  it  denotes  that  washing  which  is 
performed  by  immersion." 

75.  Scapula.  "  Ban-nfu,  to  baptize;  to 
dip,  or  immerse;  as  we  immerse  any  thing 
for  the  purpose  of  dyeing,  or  cleansing  in 


water.  Also  to  dip.  to  plunge,  to  over- 
whelm in  water.  Likewise  to  wash  away, 
to  wash."— Lond.  1652. 

76.  Hedericus.  "  Bairn^u,  to  baptize  ;  to 
plunge,  to  immerse,  to  overwhelm  in  wa- 
ter ;  to  wash  away,  to  wash.  .  ,  .  Bn7rr«r^a, 
baptism;  immersion,  dipping  into." — Lond. 
1778. 

77.  Constantinus.  "  Bannaiios,  baptism ; 
the  act  of  dyeing,  that  is,  of  plunging." — 
Edit.  1592. 

78.  Mr.  Robertson.  "  Bairrifu,  to  bap- 
tize; to  immerse,  to  wash." — Thesaurus 
Orcec. 

79.  Mr.  William  Young.  "  Baptize  ;  to 
dip  all  over,  to  wash,  to  baptize." — Latin- 
English  Dictionary. 

80.  Stockius.  "BaTri(r/^a,  baptism.  Gen- 
erally, and  in  virtue  of  its  etymology,  it 
signifies  immersion,  or  dippinginto.  Par- 
ticularly and  properly,  it  denotes  the  im- 
mersion or  dipping  of  a  thing  into  water, 
that  it  may  be  cleansed  or  washed." — 
JeniE,  1735. 

81.  Stephanus.  "  BairTifeo,  to  plunge,  or 
immerse.  To  plunge;  that  is,  to  plunge 
under,  or  overwhelm  in  water.  To  cleanse, 
to  wash." — Thesaur.  Grcec.  Ling.  1572. 

82.  Schwarzius.  "  BaTrri^co,  to  baptize  ; 
to  plunge,  to  overwhelm,  to  dip  into.*  To 
wash,  by  plunging,  (Luke  xi.  38;  Matt 
vii.  4.)     Sometimes  to  sprinkle,  to  besprin- 


'  To  authenticate  this,  as  the  native  and  primary  mean- 
ing of  the  term,  he  produces  the  following  authorities. 
"  Pnlyb.  iii.  c.  72.  MoXij  hwi  rcov  ixa^cov  ot  vc^oi  /?aT- 
ri^ojitvoL  Sie0atvov,  yix  Iransibant  pedites  ad  mammas 
usque  mersi.  Idem,  v.  c.  47.  Auroi  Itr'  avrcpv  0arrTt- 
^ojxcvot  Kai  KaraSvvovTcs  cv  roii  TtX/^asi)/,  ipsi  ase  ip.sis 
iiiergebantur  el  depriaiebantur  in  fiakidibus.  Dio. 
xxiviii.  p.  84.  TlavTcyuii  /Sanri^ovTai,  omnino  mergittt- 
fur.  Idem,  xxxvii.  extr  p.  64.  Xti/ioji-  roiovro;  c^ai- 
<pvT]i  Tr]v  ^lopav  a-rraaav  Karea^^^cv,  (a^e — ra  irXota  ra 
€V  T(o  TiSepiSi — /SaiTTKrSriiiai,  tanta  tenipeslas  subi!i> 
per  totam  regionem  extitit.  lit  navigia  in  TibTi  mergr;r- 
entrir.  Idem.  1.  p.  492.  IToj;  jjcv  av  ov)(  vtt'  avrov  rou 
TryrjSovi  rtov  (ftoJTwi/  ffaTTTiafciri;  quomodo  non  i|iKa  ro- 
inorum  multitudine,  submergaturl  Adde  p.  .'>02,  5t.r>. 
Porphyri'is  de  Styge.  p.  2S2.  Orav  ic  KaTrtyapovjievoi 
CTTi/Sri.  avafiaprrjTos  ficv  0)v  aSco)S  Siep^CTai.  aypi  rtov 
yovarwv  e^iov  to  iSoip  ajiaprMV  ic,  o\iyov  iroo/3ai 
PaTTTi^erai  ite^pt  KCipayns.  auiiiii  autcm  acnisalus 
inureditur  lacuin,  secure,  si  peccali  sit  cxpers,  transit, 
raersiis  usque  ail  genua.  Sin  peccarit,  paulum  progress- 
us  submergitur  usque  ad  caput.  Diodoru.s  Siculiis,  i.  p. 
:j3.  Tcov  ic  ^cpaaiuv  BiqpKDv  ra  ttoWo  fxtv  vvo  rov 
rrora^ou  TTCpi'Krj<pOcvTa  Sta<liQiiptTai  ffajrrt^nfir.va.  Tiva 
(j£  £(£  row?  fiCTCopovi  ZKi^ivyovra  ronovi  6ia7M^crat. 
.\niinaliiuii  terresirium  nnilta  a  tluiinne  Nilo  corrtpia 
Diergeiulo  perdunlur:  alia  in  eilito-^  locos  fiigicntia  ser- 
vantiir.  AddeSirabon.  vi.  p.  421.  Joseph.  Bell.  .Iiid.  p. 
S-^Q,  init.  Activum  quoque  in  significatione  passiva  est 
apud  Joseph.  Aiiliq.  ix.  c.  x.  §  2.  Oaov  ovnut  ncWovroi 
(iaiTTt^civ  Tov  aKa(povs,  quiim  navis  mergerrtur  tanluin, 
qunnluin  nondiim  c(rder;it." — I  will  hern  add  another 
passage  from  Diod.  Siculus,  1.  i.  p.  07,  as  I  find  it  quoted 
and  translated  by  Dr.  Sam.  Chandler :  "  Toi/j  ic  tluorai 
Sta  rrjv  ck  rovTOiV  cvnoptav  ov  BATITIZOI'EI  raij 
ciacpopais-  The  people  were  not  oppressed  with  lux- 
es." — D^fimce  of  Prime  Minister  of  Joneph,  p.  ii.  p.  383. 


352 


PiEDOBAPTISM    EXAMINED. 


kle,  to  pour  upon.*  To  purify  and  conse- 
crate 1o  God,  by  plunging.  Matt.  iii.  6,  11, 
13,  14,  and  elsewhere.  .  .  .  Banrioriij,  the 
Baptist,  who  sustained  the  singular  and 
sacred  office,  of  plunging  men  desirous  of 
salvation,  that  they  might  know  themselves 
to  be  devoted  to  God." — Comment  Crit.  et 
Philolog.  Ling.  Gracec.  See  also  Martini 
Leu'icon  Philologicum,  sub  voce  Baptisnuis. 
Riissnii  Samma  Tholog.  loc.  xvii.  §  26. 
Glossariuni  Fe^zw,  sub  voce  Banrifaj.  Damm. 
Nov.  Lex.  Grac.  sub  voce  BoTrrw.  Dr. 
Macknighfs  Harm,  part  ii.  p.  279,  edit.  2d. 
Petavii  Theol.  Dogmat.  1.  ii.  de  Panitent. 
c.  i.  §  11.  Mr.  S.  Davies's  Sermons,  vol.  ii. 
p.  169,  edit.  3d. 


REFLECTIONS. 

Reflect.  I.  It  will  be  allowed,  I  think, 
by  every  competent  and  impartial  judge, 
that  many  of  the  authors  from  whose  writ- 
ings these  quotations  are  made,  may  be 
justly  numbered  among  the  first  literary 
characters  that  any  age  has  produced. 
Now,  as  all  these  concessions,  declarations, 
and  reasonings,  proceeded  from  persons 
that  practised  pouring  or  sprinkling  in  the 
administration  of  the  ordinance  under  con- 
sideration ;  so  there  is  the  highest  reason 
to  conclude,  that  nothing  but  the  force  of 
evidence,  and  a  conscientious  regard  to 
truth,  could  have  induced  ihera  thus  to 
speak ;  for  it  is  manifest,  that  such  lan- 
guage has  the  appearance  of  supporting  a 
contrary  practice. 

To  the  foregoing  quotations  from  Psedo- 
baptists,  whom  candor  itself  must  suppose 
inclined  to  make  as  few  concessions  to  the 
Baptists  as  the  evidence  of  stubborn  facts 
would  permit,  we  will  add  the  attestations 
of  others,  that  may  be  justi)'  considered  as 
impartial  spectators  of  our  controversy 
about  tlie  right  manner  of  administering 
baptism.     Tlie  authors  to  whom  I  advert, 


'  His  only  aulliorities  for  the  two  latter  of  these  ideas, 
are  the  fuUowing:  "jEschyl.  Promelh.  Vinct.  p.  53. 
Ai(5i/icroi'  ev  <T(payatai  paipacra  ^itpos,  ancipilein  gladi- 
um  cwdibus  tingens.  Apiul  Platoii.  in  Conviv.  p.  316. 
Aristoplianes  de  se  dicil,  xat  yap  xai  avTOs  ttfit  tojv 
X^^i  (itl^avTiofitvoisv.     Etenim  ego  quoqiie  sum  ex  iis 

3ui  heri  uiulliun  bibcrunt."  VVljclhcr  these  jiassages 
o  not  confirm  the  idea  of  plunging  and  ox-ervh dining, 
father  llian  that  of  sprinkiing.  or  pouring,  for  wiiich 
they  were  produced,  let  llie  luarned  judge.  Respecliiif; 
the  latter  of  ihem,  Dr.  Daniel  Scott  .says:  "  Plalo  uses 
(his  verb  [^aun^oj]  ofa  person  who  had  drunk  freely, 
drenched  himself  in  liquor."  Note  on  Matt,  xxvili.  19. 
So  Justin  Martyraud  Clirysosloni  speak  of  being  baptized 
in  wine  ;  and  Clemens  Alexandrinus,  of  being  baptized 
in  sleep.  Apud  Suicerum,  Thcsaur.  Eccles.  torn.  i.  p. 
623.  And  as  the  word  baptized,  in  these  connections, 
expresses  the  notion  of  being  as  it  were  buried  in  sleep, 
and  ovcnrhelmed  in  wine  ;  so  those  corresponding  adjec- 
tives, ebrius,  drunk,  and  drunken,  are  allusively  used  to 
Bi%n\iy  soaked,  dipped,  drenched.  Thus  Martial:  '•  Lana 
sanguine  concha',  ehria."  Thus  Jehovah  :  ■'  I  will  make 
mine  arrows  drunk  with  blood."  (Dent,  xxxii.42.)  And 
Shakespeare  thus  :  '-Then  let  fho  earth  be  drunken  with 
our  blood  — See  Ain-naorlh  and  Jchn^cm  uiuitt  the  xcorda. 


belong  to  the  denomination  of  people  called 
Quakers ;  and  their  language  is  as  follows. 

1.  Robert  Barclay.  '■  BaTrnfcj  signifies 
immergo;  that  is,  to  plunge  and  dip  in; 
and  that  was  the  proper  use  of  water  bap- 
tism among  the  Jews,  and  also  by  John 
and  the  primitive  Christians,  who  used  it. 
Whereas  our  adversaries,  for  the  most 
part,  only  sprinkle  a  little  water  upon  the 
forehead,  which  doth  not  at  all  answer  to 
the  word  baptism:  so  that  if  our  adversa- 
ries will  stick  to  the  word,  they  must  alter 
their  method  of  sprinkling." — Apology,  pro- 
position xii.  §  10. 

2.  John  Gratton.  "  John  did  baptize 
into  water;  and  it  was  a  baptism,  a  real 
dipping,  or  plunging  into  water,  and  so  a 
real  baptism  was  John's." — Life  of  John 
Gratton,  p.  231. 

3.  William  Dell.  Speaking  of  baptism, 
he  calls  it,  "  the  plunging  of  a  man  in  cold 
water. ''—Select  Works,  p.  3S9,  edit.  1773. 

4.  Thomas  Ellwood.  "  They  [the  apos- 
tles, at  the  feast  of  PentecostJ  were  now 
baptized  with  the  Holy  Ghost  mdeed  ;  and 
that  in  the  strict  and  proper  sense  of  the 
word  baptize ;  which  signifies  to  dip, 
plunge,  or  put  under.'" — Sacred.  Hist,  of  the 
N.  Test,  part  ii.  p.  307. 

5.  Samuel  Fothergill.  "  By  which  [bap- 
tism of  the  Holy  Spirit,]  I  understand  such 
a  thorough  immersion  into  his  holy  nature, 
as  to  know  him,  the  only  begotten  Son  of 
God,  to  conform  the  soul  to  his  own  image." 
— Remarks  on  Address  to  People  called 
Qiiakers,  p.  27. 

6.  Joseph  Phipps.  The  baptism  of  the 
Holy  Spirit  is  "effected  by  spiritual  im- 
mersion. .  .  ,  The  practice  of  sprinkling 
infants,  under  the  name  of  baptism,  hath 
neither  precept  nor  precedent  in  the  New 
Testament." — Dissertations  on  Bap.  aiid 
Communion,  p.  25,  30. 

7.  William  Penn.  "I  cannot  see  why 
the  bishop  [of  Cork,  in  answer  to  whom  he 
wrote,]  should  assume  the  power  of  un- 
christianing  us,  for  not  practising  of  that 
which  he  himself  practises  so  unscriptu- 
rally,  and  that  according  to  the  sentiments 
of  a  considerable  part  of  Christendom ; 
having  not  one  text  of  scripture  to  prove 
that  sprinkling  in  the  face  was  the  water 
baptism — in  the  first  times.  Then  it  was 
in  the  river  Jordan;  now  in  a  basin." — 
Defence  of  Gospel  Truths  against  the 
Bishop  of  Cork,  pp.  82,  83. 

8.  George  Whitehead.  "  Sprinkling  in- 
fants, I  deny  to  be  baptism,  either  in  a 
proper  or  scripture  sense.  For  sprinkling 
is  rhantism,  and  not  baptism;  coming  of 
fiavTt^o},  i.  fi.  aspcrgo,  to  sprinkle,  or  to  be- 
sprinkle, (Heb.  ix.  13,  19,  compared  with 
Heb,  X.  22  ;)  ^avTWjioi^  a  besprinkling,  (and 
chap.  xii.  24,  and  1  Pet.  i.  2.)  But  /?arrrifa>, 
is  to   baptize,  to  plunge  under  water,  to 


P^DOBAPTISM    EXAMINED. 


353 


oiierwhelm.  Wherefore  I  would  not  have 
these  men  offended  at  the  word  rhantism, 
it  being  as  much  EngHsh  as  the  word 
baptism.  And  also  PaTrTiajxov;  is  trans- 
lated leashing ;  i.  e.  of  cups,  pots,  brazen 
vessels,  and  tables,  (Mark  vii.  4.)  Now  if 
washing  here  should  be  taken  in  the  com- 
mon sense,  cleanly  people  use  not  to  do  it 
only  by  sprinkling  some  drops  of  water 
upon  them,  but  by  washing  them  clean  ;  so 
that  rhantism  can  be  neither  baptism  nor 
washing,  in  a  true  or  proper  sense." — 
Truth  Prevalent,  chap.  ix.  p.  116. 

9.  Elizabeth  Bathurst.  ''■  Sprinkling  in- 
fants  ;  this  thej'^  [the  Q,uakers]  utterly  deny, 
as  a  thing  by  men  imposed,  and  never  by 
God  or  Christ  instituted." — Life  and  Writ- 
ings of  Elizabeth  Bathurst,  chap.  v.  p.  44. 

10.  Thomas  Lavvson.  "  Such  as  rhan- 
tize,  or  sprinkle  infants,  have  no  command 
from  Christ,  nor  example  among  the  apos- 
tles, nor  the  first  primitive  Christians,  for 
so  doing.  .  .  .  The  ceremony  of  John's  min- 
istration, according  to  divine  institution, 
was  by  dipping,  plunging,  or  overwhelming 
their  bodies  in  water;  as  Scapula  and  Ste- 
phens, two  great  masters  in  the  Greek 
tongue  testify ;  as  also  Grotius,  Pasor, 
Vossius,  Minceus,  Leigh,  Casaubon,  Bucer, 
Bullinger,  Zanchy,  Spanhemius,  Rogers, 
Taylor,  Hammond,  Calvin,  Piscator, 
Aquinas,  Scotus.  .  .  .  As  for  sprbikling,  the 
Greeks  call  it  rhantismos,  which  I  render 
rhantism :  for  it  is  as  proper  to  call  sprink- 
ling rhantism,,  as  to  call  dipping  baptism. 
This  linguists  cannot  be  ignorant  of,  that 
dipping  and  sprinkling  are  expressed  by 
several  words,  both  in  Latin,  Greek  and 
Hebrew.  It  is  very  evident,  if  sprinkling 
had  been  of  divine  institution,  the  Greeks 
had  their  rhantismos  ;  but  as  dipping  was 
the  institution,  they  used  baptismos ;  so 
maintained  the  purity  and  propriety  of  the 
language.  .  .  .  To  sprinkle  young  or  old. 
and  call  it  baptism,  is  very  incongruous ; 
yea,  as  improper  as  to  call  a  horse  a  cow; 
for  baptism  signifies  dipping.  However, 
rhantism  hatli  entered  into,  and  among  the 
professors  of  Christianity;  and,  to  gain 
THE  MORE  ACCEPTANCE,  it  is  Called  Bap- 
tism.''''— Baptismalogia,  pp.  117,  US,  119. 

11.  Anthony  Purver. — ^- Baptized  is  hut 
a  Greek  word  used  in  English,  and  signi- 
fying plunged."  Note  on  1  Cor.  xv.  29. 
Such  is  the  harmonious  and  united  testimo- 
ny of  these  our  impartial  friends  :  nor  do  I 
suppose  that  any  sensible  person  of  the 
same  denomination  would  for  a  moment 
.scruple  to  subscribe  the  preceding  declara- 
tions. 

Reflect.  II.  By  the  numerous  quotations 
here  produced  from  the  most  learned  Pa> 
dobaptists,  we  are  expressly  taught,  that 
immersion  is  the  radical  and  obvious  mean- 
ing of  the  term  baptism,  No.  1—82;  that 
Vol.  l.-Ss. 


the  Danes,  the  Swedes,  the  Germans,  and 
the  Dutch,  render  the  word  panri^rj  by  ex- 
pressions that  signify  to  dip.  No.  12;  that 
it  has  no  other  signification  in  Mark  vii.  4, 
xNo.  10,  40,  50,  82  ;  that  tiie  idea  of  immer- 
sion is  retained  when  the  term  is  used  met- 
aphorically of  the  Holy  Spirit,  No.  3,  8,  51, 
53 ;  of  sufferings.  No.  6,  8,  23,  58,  60,  70 ; 
and  of  other  things.  No.  42,  04,  82 ;  that 
/SaTTTi^siii  is  of  a  middle  signification,  be- 
tween cntTToXa^ctv,  to  swim  ou  the  surface, 
and  Svvtiv^  to  go  down  to  the  bottom.  No.  1, 
10,  27,  43,  45,  64  ;  that  the  word  baptism  '\a 
no  where  used  in  scripture  to  signify  sprink- 
ling, No.  40 ;  that  it  signifies  immersion 
only,  not  washing,  except  by  consequence, 
No.  65;  that  the  Greeks  wanted  not  other 
words  to  have  expressed  a  different  action, 
if  the  institution  would  have  borne  it.  No. 
49;  that  the  manner  of  baptizing  should 
correspond  to  the  signification  of  the  ordi- 
nance, No.  30;  that  ail  antiquity  and  scrip- 
ture confirm  the  idea  of  plunging,  No.  49 ; 
that  sprinkling  is  rhantism,  rather  than 
baptism.  No.  2,  59  ;  that  new  customs  in- 
troduce new  significations  of  words,  No. 
67  ;  that  our  opponents  chiefly  avail  them- 
selves of  inferences,  of  analogy,  and  of 
doubtful  construction.  No.  42;  and  that  the 
Baptists  have  the  advantage  in  point  of  ar- 
gument. No.  42,  63. 

Let  us  now  review  the  testimonies  of  our 
impartial  friends  the  Quakers.  They  as- 
sert, that  the  word  in  question  signifies  im- 
mersion. No.  1 — 11 ;  that  the  first  adminis- 
trator practised  accordingly.  No.  2,  7,  10  ; 
that  if  sprinkling  had  been  the  institution, 
the  Greeks  had  their  rhantismos,  but  that 
dipping  being  appointed,  baptismos  was 
used  in  divine  law,  No.  10;  that  sprinkling 
is  neither  baptism,  nor  washing.  No.  8 ; 
that  there  is  neither  precept  nor  precedent 
for  sprinkling,  No.  6,  7.  10;  that  the  con- 
trast between  baptism  and  the  rite  which 
is  now  practised,  is  like  that  between  the 
waves  of  Jordan,  and  the  water  in  a  porta- 
ble basin.  No.  7  ;  that  sprinkling  of  infants 
is  a  human  invention.  No.  9,  10;  and  that 
sprinkling  is  called  baptism,  to  keep  it  in 
countenance.  No.  10.  Such  is  the  import 
of  what  the  most  learned  Pa;dobaptists  as- 
sert, and  of  what  the  impartial  Q,uaker3 
afllrm,  concerning  the  term  in  dispute ; 
which,  whether  it  be  in  our  favor,  I  leave 
the  reader  to  judge. 

Reflect.  III.  Werenfelsius  has  well  ob- 
served, in  his  excellent  dissertation  De 
Scopo  Interpretis,  that  "some  interpreters 
do  not  search  the  scripture  so  much  lor  the 
meaning  of  the  Holy  Spirit,  as  lor  praise 
and  honor;  others,  not  so  much  for  the 
sense  of  scripture,  as  for  their  own  opinion  ; 
and  others,  not  so  much  for  the  true  mean- 
ing of  scripture,  as  for  one  that  is  useful  or 
agreeable."     Now  as  our  inquiry  here  is 


354 


PiEDOBAPTISM    EXAMINED. 


concerning  the  sense  of  a  term,*  an  impor- 
tant enacting  term  of  divine  law;  and  as 
the  partialily  and  pride,  so  justly  condemn- 
ed by  Werenfelsius,  are  too  common  to  all 
theological  writers;  to  avoid  the  appear- 
ance of  predilection  for  a  particular  sense 
of  the  word  in  dispute,  Ave  will  have  re- 
course to  the  observations  and  rules  of  our 
opposers  themselves,  respecting  the  true 
meaning  of  inspired  writers,  and  the  ex- 
pounding of  laws.  The  following  extracts 
may  perhaps  be  useful  to  direct  us  in  the 
present  case,  and  are  therefore  submitted 
to  ihe  reader's  consideration. 

First,  then,  Buddeus.  "  It  is  necessary, 
doubtless,  that  he  who  desires  to  be  under- 
stood when  he  writes  or  speaks,  should 
intend  to  convey  only  one  meaning  ;  which, 
if  we  obtain,  we  have  the  true  and  genuine 

sense."t Chamier  :  "  There  is  but  one 

genuine  sense  of  a  texi."| Dr.  Owen : 

"  If  it  [the  scripture]  have  not  every  where 
one  proper  determinate  sense,  it  hath  none 

at  all."§ Schelhornius:  "The  true  sense 

of  scripture,  is  not  every  sense  the  words 

will  bear."|| Werenfelsius  :  "  The  true 

meaning  of  scripture,  is  not  every  sense 
the  words  will  bear,  and  perhaps  may  ex- 
cite in  the  reader's  mind  ;  nor  yet  every 
sense  that  is  true  in  itself,  but  that  which 
was  really  intended  by  the  holy  writer."'f[ 
Anonymous:  "  Laws  being  directed  to  the 
unlearned,  as  well  as  the  learned,  ought  to 
be  construed  in  their  most  obvious  meaning, 
and  not  explained  away  by  subtle  distinc- 
tions ;  and  no  law  is  to  sutli^r  a  figurative 
interpretation,  where  the  proper  sense  of 
the  words  is  as   commodious,  and  equally 

fitted  to  the  subject  of  the  statute."** 

Dr.  Sherlock  :  "  When  the  words  of  the 
law  are  capable  of  diifercnt  senses,  and 
reason  is  for  one  sense,  and  (he  otiier  sense 
against  reason,  there  it  is  fit  that  a  plain 
and  necessary  reason  should  expound  the 
law.  But  when  the  law  is  not  capable  of 
such  different  senses,  or  tiiere  is  no  such 
reason  as  makes  one  sense  absurd  and  the 
other  necessary,  the  law  must  be  expound- 
ed according  to  the  most  plain  and  obvious 
signification  of  the  words,  though  it  should 
condemn  that  which  we  think  there  may  be 
some  reason  for,  or  at  least  no  reason 
against ;  for  otherwise  it  is  an  easy  matter 
to  expound  away  ail  the  laws  of  God."tt 
Bp.  Taylor  :  "  In  all  things  where  the 

Erecept  is  given  in  the  proper  style  of  laws, 
e  that  takes  the  first  sense  is  the  likeliest 
to  be  well  guided.  ...  In  the  interpretation 


*  Opuscula  Tlieoloj;.  pp.  373,  371 

t  Theolog.  Dogmat  i.  i.  c.  ii.  §  24. 

}  Panstrat.  lorn.  i.  1.  -liv.  c.  x.  §  18' 

5  On  Ileb.  iii.  15,  vol.  ii.  p.  LW. 

D  Bib.  Bremens.  class,  vi.  p.  468. 

t  Opuscula,  p.  372. 

**  EncyclopiEd.  Bri(an.  vol.  vi.  article  Law,  p.  41. 

ft  Preserv.  against  Pap.  vol.  ii.  Appendi.x,  p.  11. 


of  the  laws  of  Christ,  the  strict  sense  is  to 

be  tbilowed."* Dr.  Jonathan  Edwards: 

"  In  words  which  are  capable  of  two  sen- 
ses, the  natural  and  proper  is  the  primary ; 
and  therefore  ought,  in  the  first  place  and 

chiefly,  to  be  regarded."! Dr.  Horseley  : 

"  It  is  a  principle  with  me,  that  the  true 
sense  of  any  phrase  in  the  New  Testa- 
ment, is  what  may  be  called  its  standing 
sense  ;  that  which  will  be  the^'r^^  to  occur 
to  common  people  of  every  country  and  in 
every  age."| Vitringa  :  "  This  is  ac- 
counted by  all  a  constant  and  undoubted 
rule  of  approved  interpretation ;  that  the 
ordinal^  and  most  usual  signification  oi' 
words   must   not   be   deserted,   except   for 

sulTicient     reasons."§ Dr.    Waterland>: 

"  Since  words  are  designed  to  convey  some 
meaning,  if  we  take  the  liberty  of  playing 
upon  words  after  the  meaning  is  fixed  and 
certain,  there  can  be  no  security  against 
equivocation  and  wile,  in  any  laws,  or  any 
engagements  whatever.  All  the  ends  and 
uses  of  speech  will  hereby  be  perverted. "|| 
Dr.  William  Sherlock :  '•  In  expound- 
ing scripture,  we  must  confine  ourselves  to 
the  plain  and  natural  signification  of  the 
words.  .  .  .  They  [the  Socinians]  take  and 
challenge  to  themselves  a  liberty  of  putting 
any  sense  upon  the  words  of  scripture 
which  they  can  possibly  bear,  or  are  ever 
used  in.  .  .  .  If  we  believe  nothing  but  what 
the  scripture  does  plainly  and  expressly 
teach,  according  to  the  most  proper  and 
usual  acceptation  of  the  words ;  if  we  be- 
lieve amiss,  it  is  none  of  our  fault,  tmless 
just  reverence  to  scripture  be  a  fault.  .  .  . 
It  is  impossible  to  prove,  that  that  is  not  the 
sense  of  scripture,  which  is  the  natural  in- 
terpretation of  the  words  of  any  one  text, 
and  is  not  contradicted  by  any  other  text. 
.  .  .  Can  they  [the  Socinians]  prove,  that 
the  words  do  not  signify  what  we  say  they 
do  ?  Or,  that  this  is  not  the  viost  easy  and 
obvious  yense  of  the  words,  and  what  every 
man  would  take  to  be  the  natural  significa- 
tion of  them,  who  did  not  think  himself 
concerned  to  try  his  skill  to  force  some 
other  sense  on  them?  When  the  words 
are  plain,  and  the  sense  plain  and  obvious, 
nothing  can  tempt  any  man  to  reject  tlie 
plain  sense  of  the  words,  for  some  obscure, 
labored,  and  artificial  interpretations,  but  a 
dislike  of  the  doctrine  which  the  plain  and 

obvious  sense  of  the  words  teaches."Ty 

Dr.  Doddridge:  "I  am  more  and  more 
convinced,  that  the  vulgar  sense  of  the 
New  Testament,  that  is,  the  sense  in  which 
an  honest  man  of  plain  sense  would  take  it, 


*  Duct.  Dub.  b  i.  chap.  i.  p  26  :  b.  ii.  chap.  iii.  p.  328; 
t  Preserv.  against  Socinianisin,  part  iii.  p.  52. 
X  Reply  to  Dr.  Priestley,  lett.  iv.  p.  23. 
§  De  Synag.  Vet.  1.  i.  pars  i.  c.  iii.  p.  110. 
II  Suppleui.  to  Case  of  Arian  Subscrip.  p.  9,  10. 
T  Scripture  Proofs  of  our  Saviour's  Div.  pp.  64, 6fi,  130, 
131,  132. 


P^DOBAPTISM    EXAMINED. 


355 


on  his  first  reading  the  original,  or  any 
good  translation,  is  a,lmost  every  where  the 
true  general  sense  of  any  passage.  ...  I 
chose  to  follow  the  plainest  and  most  obvi- 
ous and  common  interpretation ;  which, 
indeed,  I  generally  think  the  best.  ...  As 
it  is  certain  that  a^x'^  has  not  always  that 
signification,  [for  which  some  contend]  I 
judge  it  safe  to  give  what  is  more  common- 
ly the  sense  of  it."*  Once  more :  Mr.  Al- 
sop  says,  •'  No  cogent  reason  can  be  as- 
signed, why  we  should  depart  from  the 
])Iain,  ordinary,  primary  acceptation  of  the 
word  Christ,  ibr  a  figurative,  improper  and 
secondary  acceptation."t Were  1  to  pro- 
duce all  the  passages  of  this  kind,  from 
learned  Paedobaptists,  with  which  observa- 
tion has  furnished  me,  I  should  fill  several 
more  pages  :J  but  I  forbear,  considering 
these  as  quite  sufficient. 

The  leading  idea  of  the  foregoing  para- 
graph is  not  a  merely  speculative  principle ; 
it  is  considered  and  treated,  by  great  num- 
bers of  learned  Paedobaptists,  as  of  the  high- 
est importance.  In  all  controversies,  where 
an  appeal  is  made  to  divine  revelation,  every 
one  is  readj'  to  avail  himself,  as  much  as 
possible,  of  the  primary,  obvious,  and  most 
common  sense  of  inspired  language,  both 
as  to  single  terms  and  complete  proposi- 
tions. A  sensible  disputant  is  never  wil- 
ling to  waive  this  advantage ;  nor,  so  far 
as  I  have  observed,  will  he  deliberately 
violate  this  principle,  except  when  main- 
taining such  hypotheses  as  he  knows  would 
be  injured,  if  not  subverted  by  it.  Of  the 
latter,  Socinians  are  extremely  culpable ; 
and,  indeed,  we  need  not  wonder  at  it : 
for  the  very  life  of  their  cause  consists  in 
explaining  some  of  the  most  capital  terms 
of  scripture,  in  an  improper  and  a  secon- 
dary, a  far-fetched  and  arbitrary  sense. 
They  make  exceptions  to  the  clearest  evi- 
dence of  scripture  testimony ;  insisting, 
that  this  or  the  other  emphatical  term,  on 
which  the  argument  very  much  depends, 
may  be  understood  in  a  sense  extremely 
different  from  its  natural  and  obvious 
meaning ;  and  then,  without  any  reason, 
besides  the  support  of  their  own  hypothe- 
eis,  they  argue  and  infer  any  thing  that 
suits  their  purpose.  Thus  deserting  at 
every  turn  the  radical  and  common  ac- 
ceptation of  the  most  important  scriptural 
expressions,  they  are  never  at  a  loss  for  an 
evasion.  Against  this  conduct  their  nu- 
merous opponents  have  made  very  loud 
complaints ;  of  which  I  will  produce  a  few 


'  Fam.  Exp.  Note  on  llatt.  x^•iii  17 ;  2  Cor.  viii.  1 ; 
Utjv.  iii.  14. 

t  .\ntiso7,zo,  p.  S.'j. 

X  Sec,  ■among  olhens,  Dr.  Owen,  On  the  Nature  of  a 
Q&sp.  Cliurcli,  p.  142  Ikenii  Dissertat.  Philulog.  Theo- 
log.  i)p.  60,  301.  Jos,  Placanl  Opera,  toin.  ii.  pp.  91,  255, 
777,875.  I'rancof.  1703.  Luther,  De  Servo  Arbitrio,  pp. 
Uu,  IS-l.     Ar^'ent.  1707. 


examples.  "  Their  whole  design  and  en- 
deavor," says  Dr.  Owen,  "  is  to  put  in  ex- 
ceptions against  the  obvioits  sense  and 
interpretation  of  the  words  ;  not  fixing  on 
any  determinate  exposition  of  [the  passage 
in  question]  themselves,  such  as  they  will 
abide  by,  in  opposition  unto  any  other 
sense  of  the  place.  Now  this  is  a  most 
sophistical  way  of  arguing  upon  testimonies, 
and  suited  to  make  controversies  endless. 
Whose  wit  is  so  barren,  as  not  to  be  able 
to  raise  one  exception  or  other,  against 
the  plainest  and  most  evident  testinTony? 
So  the  Socinians  deal  with  us,  in  all  the 
testimonies  we  produce  to  prove  the  deity 
and  satisfaction  of  Christ.  They  suppose 
it  enough  to  evade  their  force,  if  they  can 
but  pretend  that  the  words  are  capable  of 
another  sense  ;  although  they  will  not  abide 
by  it,  that  this  or  that  is  tlieir  sen.se  :  for  if 
they  would  do  so,  when  that  is  overthrown, 
the  truth  would  be  established.  But  every 
testimony  of  the  scripture  hath  one  deter- 
minate sense.  When  this  is  contended 
about,  it  is  equal  those  at  difference  do  ex- 
press their  apprehensions  of  the  mind  of 
the  Holy  Spirit,  in  the  word  which  they 
will  abide  by.  Wlien  this  is  done,  let  it  be 
examined  and  tried,  whether  of  the  two 
.senses  pretended  unto,  doth  best  comply 
with  the  signification  and  u.'3e  of  the  words, 
the  context  or  scope  of  the  place,  other 
scripture  testimonies,  and  the  analogy  of 
faith.  .  .  .  The  words  may  have  another 
sense ;  therefore  [say  the  Socinians]  noth- 
ing from  them  can  be  concluded  ;  whereby 
they  have  left  nothing  stable,  or  unshaken 
in  Christian  religion.  .  .  .  How  will  they 
prove  that  [fyivEro]  may  be  rendered  by 
fuit,  was  7  They  tell  you,  it  is  so  in  two 
other  places  in  the  New  Testament.  But 
doth  that  prove  that  it  may  so  much  as  be 
so  rendered  here  ?  The  proper  sense  and 
common  usage  of  it  is,  was  made  ;  and  be- 
cause it  is  once  or  twice  used  in  a  peculiar 
sense,  may  it  be  so  rendered  here  (John  i. 
14,)  where  nothing  requires  that  it  be 
turned  aside  from  its  most  usual  accepta- 
tion ?  .  .  .  The  various  signification  of  a 
word,  used  absolutely  in  any  other  place,  is 
sufficient  for  these  men  to  confute  its  7ie- 

cpssat^j  signification  in  any  context.* 

Dr.  John  Edwards :  "  Certainly,  never  men 
made  such  ill  use  of  grammar  and  criti- 
cism as  these  [Socinians]  do ;  for  they 
make  use  of  them  only  to  deprave  the  true 
sense  of  the  holy  writ.  To  avoid  and  put 
by  the  force  of  some  plain  and  express 
places,  how  do  tlicy  stickle,  how  do  they 
tug !  To  lexicons,  dictionaries,  and  glos- 
saries they  resort,  and  inquire  into  and  i)ick 
up  all  possible  senses  of  tlie  words  and 

•  Nature  of  Gospel  Cliurch,  p.  144.  Kystery  of  tha 
Gospel  vindicated,  pf).  100.  228;  see  also  pp.  218,  275, 
303.     Exposit.  of  H'jb.  vol.  iii.  p.  4t>S. 


356 


P^DOBAPTISM    EXAMINED. 


phrases  which  they  meet  with  in  scripture, 
out  what  are  most  agreeable  to  the  matter 
and  scope  of  the  places  they  are  concerned 
in.  If  a  word  have  any  other  meaning  in 
any  author  whatsoever,  (hey  make  this  a 
sufficient  warrant  to  depart  from  the  true 

and  genuine  sense  of  the  place."* Vol- 

kelius  having  asserted  that,  by  (he  term 
Godhead  (Col.  ii.  8,)  "  neither  the  nature  of 
God,  nor  of  Christ,  but  the  knowledge  of 
the  divine  will,  and  the  manner  of  wor- 
shipping God,  may  be,  and  therefore  must 
be  understood  ;"  Mr.  Alsop  replies,  '•  The 
reader  is  now  satisfied  why  it  must  be  so. 
It  may  be  so,  and  therefore  necessarily  it 
must  be  so  ;"  and,  in  a  similar  case  he  says  : 
"  From  may  be  in  the  premises,  to  mkist  be 

in  the  conclusion,  is  a  high  leap."t Once 

more:  Dr.  Horsley  says,  ''It  is  the  partic- 
ular happiness  of  the  Unitarian  writers, 
that  they  are  never  found  at  a  loss  for  an 
expedient.''^ 

Farther :  When  Protestant  Psedobap- 
lists  are  disputing  with  Roman  Catholics 
about  the  meaning  of  that  capital  term 
juslijication,  they  constantly  maintain  the 
necessity  of  abiding  by  its  primary,  obvi- 
ous, and  most  common  acceptation,  which 
is  forensic ;  in  opposition  to  any  real  or 
pretended  secondary  sense,  for  which  the 
Papists  earnestly  plead.  Of  this  I  will 
give  the  following  instances.  Turrettinus  : 
'•  Properly  the  verb  justify,  is  forensic  ; 
and  signifies,  to  absolve  any  one  in  judg- 
ment, or  to  account  and  declare  just.  .  .  . 
The  Roman  Catholics  do  not  deny,  that 
the  word  justification,  and  the  verb  justify, 
are  frequently  used  in  a  forensic  sense ; 
yet  they  will  not  allow  this  to  be  the  con- 
stant sense  of  the  terms,  but  maintain  that 
they  often  signify  the  real  production,  ac- 
quisition, and  increase  of  righteousness  ; 
and  that  this  acceptation  of  the  words 
takes  place  in  a  particular  manner,  with 
reference  to  the  justification  of  man  before 
God.  .  .  .  But  though  the  word  justification, 
in  some  passages  of  scripture,  depart  from 
its  proper  signification,  and  take  a  sense 
that  is  not  forensic  ;  it  does  not  follow  that 
we  do  ill  by  taking  it  in  a  judicial  sense, 
because  its  proper  sense  is  to  be  regarded 
in  those  places  which  are  ihe  seat  of  the 
doctrine."§ Buddcus  :  "It  may  be  de- 
monstrated, that  the  forensic  sense  of  the 
word  just ifi rati 071,  is  the  constant  and  per- 
petual signification  of  it  in  holy  scripture. 
Vet  were  it  very  clearly  shown,  that  in 
pne  or  two  places  the  word  is  used  in  a 
different  sense,  our  cause  would  not  be  in- 
jured ;  (or  it  would  still  be  a  fact,  that  the 
forensic  sense  is  more  usual,  and  chiefly 


*  Discourse  concerning  Truth  and  Error,  p,  301. 

t  Antisozzo,  pp.  37, 44. 

X  Reply  to  Dr.  Priestley,  !ett.  v.  p.  30. 

5  Instimt.  loc.  xvi.  qucest.  1.  §  4,  5,  9, 


perspicuous  in  the  sacred  writings."* 

Dr.  Owen,  when  endeavoring  to  vindicate 
the  forensic  sense  of  the  word  justify, 
against  the  exceptions  of  a  learned  man, 
makes  the  following  preliminary  observa- 
tion :  "  I  shall  premise  that  which  I  judge 
not  an  unreasonable  demand ;  namely, 
that  if  the  signification  of  the  word  in 
any,  or  all  tlie  places  which  he  mentiot;.^, 
should  seem  doubtful  unto  any,  (as  it  doth 
not  unto  me.)  that  the  uncertainty  of  a  very 
few  places  should  not  make  us  question  the 
proper  signification  of  a  word,  whose 
sense  is  determined  in  so  many,  wherein  it 
is  clear  and  unquestionable."! 

Once  more:  Our  learned  Pa^dobaptist 
brethren  apply  the  same  principle  to  ihe 
interpretation  of  Greek  particles.  Thus 
Dr.  Doddridge :  "  It  seems  desirable,  where 
it  can  be  done,  to  interpret  the  particles  in 

their    most    usual   sense. "| Mr.   James 

Hervey,  when  disputing  the  signification 
of  a  Greek  particle  with  Mr.  J.  Wesley, 
says :  "  I  am  ready  to  grant,  that  places 
may  be  found  where  the  preposition  cv 
must  be  understood  according  to  your  sense. 
But  then  every  one  knows  that  this  is  not 
the  native,  obvious,  literal  meaning  ;  rather 
a  meaning  swayed,  influenced,  moulded  by 
the  preceding  or  Ibllowing  word.  .  .  .  He 
will  not  allow  the  Greek  preposition  cv  to 
signify  in  ;  though  I  can  prove  it  to  have 
been  in  peacei'ul  possession  of  this  signifi- 
cation for  more  than  two  thousand  years. "§ 

Reflect.  IV.  If  we  examine  the  present 
prevailing  practice  of  pouring,  or  sprink- 
ling, upon  those  principles,  rules,  and  rea- 
sonings, which  the  most  eminent  Poedobap- 
tists  have  laid  before  us  in  the  preceding 
quotations  ;  or  if  we  pay  any  regard  to  the 
decision  of  those  who  have  no  interest  in 
this  dispute,  and  may  therefore  be  justly 
considered  as  quite  impartial ;  we  must 
conclude,  that  neither  sprinkling,  nor  pour- 
ing, is  warranted  by  the  word  baptism. 
For  our  learned  opponents  themselves 
assure  us,  without  so  much  as  one  excep- 
tion occurring  to  observation  in  the  course 
of  my  reading,  that  the  primary  meaning 
of  the  term  in  dispute,  is  imraersion ;  and 
many  distinguished  characters  among  them 
unite  in  directing  us,  to  interpret  words  and 
laws  agreeably  to  the  primary,  obvious, 
and  most  usual  sense  of  the  terms.  Now 
Pffidobaptism,  as  practised  in  these  north- 
ern parts  of  Europe,  is  not  agreeable  to 
the  native,  obvious,  and  common  accepta- 
tion of  the  word  baptism.  It  adopts  a  sup- 
posed sccondarj?^,  remote,  and  obscure  sense 


■  Tlieoloj:.  Doijniat.  I.  iv.  c.  iv.  §  11,  p.  953. 

t  Docf.  of  Justil.  chap.  iv.  Vid.  Gomari  Opera,  pars 
ii.  ]).  9y.  Wala!i  Enchirid.  Relig.  pp.  337,  338.  Mas- 
tricht.  Theolog.  1.  vi.  c.  vi.  §  19.  Witsii  CEcon.  Faed.  1.  iii. 
c.  viii.  §  5 — 14. 

\  Note,  on  Mark  ix.  49. 

§  Letters  to  Mr.  J.  Wesley,  lett  ii.  p.  2C  ;  lett.  x.  p.  233. 


PiEDOBAPTISM    EXAMINED. 


357 


of  the  term.  It  represents  our  divine  Le- 
gislator as  having  more  meanings  than 
one,  under  the  same  enacting  term,  of  the 
same  law,  and  at  the  same  time  ;  for  so  far 
as  1  have  observed,  none  deny  that  immer- 
sion is  warranted  by  that  commanding 
word.  It  confronts  an  established  princi- 
ple upon  which,  among  other  things,  the 
great  doctrine  of  justification  is  defended 
against  the  Papists ;  a  principle  on  which 
every  confutation  of  Socinian  error  must 
proceed.  And  it  opposes  the  grand  rule 
of  all  interpretation,  that  the  ordinary  and 
most  usual  signification  of  words  must  not 
be  deserted  except  for  cogent  reasons ; 
which  rule  is  no  other  than  the  language 
of  reason,  of  observation,  and  common 
sense.  Pgedobaptism,  however,  has  noth- 
ing to  plead  for  departing  from  this  rule 
but — its  own  existence. 

Reflect.  V.  Dr.  Addington  has  justly  ob- 
served, that  "  if  there  are  two  translations 
of  a  word,  one  of  which  is  certainly  true, 
and  the  other  may  be  false,  it  is  easy  to 
say  which  the  wise  and  candid  would  pre- 
fer."* Now,  on  the  authorities  here  pro- 
duced— authorities  of  commentators,  of 
critics,  and  of  lexicographers  the  most  re- 
spectable— we  may  venture  to  assert,  that 
the  word  baptism  certainly  signifies  immer- 
sion, whatever  meaninsr  it  may  have  be- 
sides ;  consequently,  both  candor  and  pru- 
dence require  us  to  embrace  that  accepta- 
tion in  preference  to  any  other.  But 
supposing,  without  granting,  that  the  word 
under  consideration  is  occasionally  used  by 
inspired  writers,  by  the  Septuagint  trans- 
lators, or  by  Greek  classics,  to  signify 
washing,  where  there  is  no  immersion,  or 
even  to  denote  sprinkling ;  yet  while  it  is 
allowed  by  so  many  of  the  first  characters 
for  sacredi  criticism,  that  its  primary  and 
obvious  meaning  is  immersion  ;  there  is  no 
reason  to  depart  from  it  in  the  administra- 
tion of  a  divine  ordinance ;  except  it  can 
be  proved,  tliat  the  design  of  the  institu- 
tion will  not  comport  with  it,  or  that  the 
practice  of  the  apostles  was  a  departure 
from  it ;  concerning  both  which,  we  shall 
hear  the  verdict  of  learned  men  in  subse 
quent  chapters.  Nay,  if  the  numerous 
authors  produced  be  not  under  a  gross 
mistake,  in  fixing  the  natural  and  primary 
meaning  of  the  term  baptism;  tiiough 
many  incontestable  instances  could  be 
brought,  that/JaT'-if",  in  certain  connections, 
signifies  to  wash,  without  including  the 
idea  of  dipping;  and  that  on  some  occa- 
sions it  also  signifies  to  j^onr,  and  to  spi-in- 
kle ;  yet  inimersion  would  still  be  the 
grand  ruling  idea.  Surely,  then,  we  ought 
not  hastily,  or  for  trivial  reasons,  to  desert 
the  original,  the  natural  and  proper  sense 


'  Christian  Minister's  Reas.  ii.  34. 


of  a  term  which  was  chosen  by  the  unerr- 
ing Spirit,  when  a  new  branch  of  holy 
worship  was  appointed ;  especially  seeing 
that  very  term  was  intended  to  direct  the 
church  in  all  future  ages,  how  the  worship 
should  be  performed. 

It  should  be  well  observed,  that  when 
our  Lord  after  his  resurrection  says.  Go — 
baptize  ;  he  does  not  mention  baptism  by 
way  of  allusion,  or  incidentally.  No,  he 
speaks  the  language  of /eo-?s/a//o«.-  he  de- 
livers DIVINE  LAW.  He  mentions  and  ap- 
points baptism  as  an  ordinance  of  God. 
and  as  a  branch  of  human  duty.  Where 
then  must  we  expect  precision  in  the  use  of 
terms,  if  not  on  such  an  occasion  1  Can 
it  be  supposed,  without  impeaching  the 
wisdom  or  the  goodness  of  Christ,  that  he 
enacted  a  law  relating  to  his  own  worship, 
the  principal  term  in  which  is  obscure  and 
ambiguous  ?  Can  it  be  imagined  that  he 
intended  an  ambiguity  so  great  in  the  term 
baptism,  which  prescribes  the  duty  to  be 
performed,  as  equally  to  warrant  the  use 
of  immersion,  of  pouring,  or  of  sprinkling, 
which  are  three  different  actions  1  We 
may  safely  challenge  our  opposers  to  pro- 
duce an  instance  of  this  kind  out  of  the 
Mosaic  ritual.  Does  Jehovah,  when  giving 
his  positive  laws,  make  use  of  a  term  that 
properly  signifies  di'j)/3/Ho- ?  He  means  as 
he  speaks,  and  requires  immersion,  in  con- 
tradistinction to  pouring  and  sprinkling. 
Does  he,  on  the  other  hand,  employ  a  word 
which,  properly  understood,  signifies  inur- 
ing? Or  does  he  choose  an  expression, 
the  radical  idea  of  which  is  no  other  than 
sprinkling  7  He  still  means  as  he  speaks, 
and  enjoins  what  he  mentions,  in  distinc- 
tion from  every  other  action. 

That  dipping,  pouring,  and  sprinkling, 
denote  three  different  actions,  in  the  lan- 
guage of  divine  law,  as  well  as  in  the  esti- 
mate of  common  sense,  we  have  many 
examples  in  the  writings  of  Moses.  The 
following  are  selected  for  the  reader's  no- 
tice. "And  the  priest  shall  dip,  P'^^^t, 
(Septuag.)  his  finger  in  the  blood,  and 
SPRINKLE,  vpocpavct,  of  the  blood  seven 
times  before  the   Lord,  before  the  veil  of 

the   sanctuary.     And    the  priest  shall 

POUR,  "X"''  all  the  blood  of  the  bullock  at 
the  bottom  of  the  altar."*  "Moses  took 
the  anointing  oil,  and  he  sprinkled,  cp^avcv, 
thereof  upon  the  altar  seven  times ;  and 
he  POURED,  crcxi^c,  of  the  anointing  oil 
upon  Aaron's  head."  "  ]\Ioses  sprimcled, 
Trpoatxi^,  the  blood  upon  the  altar  round 
about — and  he  washed,  tir'Xvvcv,  the  inwards 
and  the  legs  in  water.f  Hp-  dipt,  dia^pc, 
his  finger  in  the  blood— and  poured  out^ 
e^cxttv,  the  blood  at  the  bottom  of  the  altar. 


•  Levit.iv.  6,7;  see.  v.  17,  IS. 
t  Chap.  viii.  11,  1-2,  10,21. 


358 


P^DOBAPTISM    EXAMINED 


And  Aaron's  sons  presented  unto  him  the 
blood,  which  he  sphinkled,  Trpoatxnv,  round 
about  upon  the  altar— And  he  did  wash, 
tnUvt,  the  inwards."*  "  As  for  the  living 
bird,  he  shall  take  it,  and  the  cedar  wood, 
and  the  scarlet,  and  the  hyssop,  and  shall 
DIP  them,  /?ai/^£(  avra,  and  the  living  bird,  in 
the  blood  of  the  bird  that  was  killed — -- 
And  he  shall  sprinkle,  -ncpippavti,  w^on  him 
that  is  to  be  cleansed  from  the  leprosy 
seven  times And  he  that  is  lo  be  cleans- 
ed shall  WASH,  T>DV£i,  his  clothes,  and  shave 
off  all  his  hair,  and  wash  himsklf,  Xowtrai, 
in  water,  that  he  may  be  clean.f  And 
whosoever  toucheth  his  bed  shall  wash, 
if\vvti,  his  clothes,  and  bathe  himself, 
'Kovaerat,  in  water."  See  the  following 
verse.J  So  in  the  New  Testament,  wash- 
ing the  feet  is  distinguished  from  bathing 
the  whole  body,  washing  a  part  of  the 
body  from  being  baptized,  and  baptism 
from  washing ;  as  appears  by  the  follow- 
ing instances.  "He  that  is  washed  (or 
has  been  bathing,  »  XiXoD/itvos,)  needeth  not, 

save     to     WASH      his      feet,     iroiai   vnpaaBat." 

"  He  took  them  the  same  hour  of  the  night 
and  WASHED,  ehivasv,  their  stripes  ;  and  was 
baptized,  ePaTTTKren,  he  and  all  his  straight- 
way." "  Arise  and  be  baptized,  PanTiaat, 
and  v/ash  a  way,  airo\ovarai,  thy  sins.''§  By 
which  it  appenrs,  that  as  tasting,  in  the 
language  of  scripture,  is  distinguished  from 
drinking  ;\\  so  are  washing  the  feet,  from 
bathing  the  whole  body,  and  washing  a 
part  of  the  body,  from  being  baptized.  So 
that  ancient  patron  of  Poedobaptism,  Cy- 
prian, expressly  distinguishes  between 
washing  and  sprinkling,  when  professedly 
pleading  for  the  latter,  in  what  he  thought 
a  case  of  necessity.  In  his  letter  to  Magnus 
he  intimates  that  some  doubted,  whether 
those  who  received  the  clinical  baptism, 
"  were  to  be  accounted  legitimate  Chris- 
tians;  CO  quod  aqua  salutari  non  loti  sint, 
sed  perfusi,  because  they  were  not  washed, 
but  sprinkled,  with  the  salutary  water."T[ 
Whence  it  appears,  that  in  Cyprian's  time 
sprinkling  was  quite  a  novel  pnictice;  that 
it  was  used  only  in  favor  of  those  who 
were  confined  by  illness;  and  that  baptis- 
mal vmshing,  in  the  language  of  Cyprian, 
is  no  other  than  plunging.  Mr.  Cleave- 
land  also  has  very  lately  distinguished  be- 
tween dipping,  sprinkling,  and  washing,  in 
the  following  manner:  "  We  dip  our  hand 
in  water,  though  not  all  over,  to  baptize  a 
person  by  sprinkling,  or  to  tvash  our 
face."**  With  what  reason  or  shadow  of 
propriety,  then,  can  any  one  pretend  that 


•  Chap.  ix.  9,  12,  14. 

t  Levit.  chap.  xiv.  6,  7,  8. 

X  Chap.  .XV.  5,  5;  see  also,  Numb.  xix.  4,  7,  18,  19; 
Deut.  xxi.  G.  7. 

§  Job  xiii.  10.  See  Dr.  Dorldriflge  in  loc.  ;  Acts  xvi. 
33.  andxxii.  IC. 

Il  Watt.  XXV ii.  3-!. 

1  Epist.  Ixxvi. 

*'  Infant  Baptism  from  n<?aven,  p.  63,    SaJem,  ITSi. 


the  term  baptism,  is  equally  expressive  of 
these  different  actions  ? 

Were  the  leading  term  in  any  human 
law  to  have  an  ambiguity  in  it  equal  to 
that  for  which  our  brethren  plead,  with  re- 
gard to  the  word  baptism  ;  such  law  would 
certainly  be  considered  as  betraying  either 
the  weakness  or  wickedness  ol"  the  legis- 
lator; and  be  condemned  as  opening  a 
door  to  perpetual  chicane  and  painful  un- 
certainty. Far  be  it,  then,  from  us  to  sup- 
pose, that  our  gracious  and  omniscient 
Lord  should  give  a  law  relating  to  divine 
worship,  and  obligatory  on  the  most  illite- 
rate of  his  real  disciples,  which  may  be 
fairly  construed  to  mean,  this,  that,  or  the 
other  action — a  law,  which  is  calculated  to 
excite  and  perpetuate  contention  among 
his  wisest  and  sincerest  followers — a  law, 
in  respect  of  its  triple  meaning,  that  would 
disgrace  a  British  parliament,  as  being  in- 
volved in  the  dark  ambiguity  of  a  pagan 
oracle.  It  must,  therefore,  be  at  our  peril, 
if  we  indulge  a  wanton  fancy  in  the  inter- 
pretation of  that  law  which  is  now  before 
us.  For,  as  Mr.  Charnock  observes,  "  It  is 
a  part  of  God's  sovereignty  to  be  the  in- 
terpreter, as  well  as  the  maker,  of  his  own 
laws ;  as  it  is  a  right  inherent  in  the  legis- 
lative power  among  men.  So  that  it  is  an 
invasion  of  his  right  to  fasten  a  sense  upon 
his  declared  will,  which  doth  not  naturally 
Jlow  from  the  words.  For  to  put  any  in- 
terpretation, according  to  our  pleasure,  up- 
on divine  as  well  as  human  laws,  contrary 
to  their  true  intent,  is  a  virtual  usurpation 
of  this  power;  because  if  laws  may  be  in- 
terpreted according  to  our  humors,  the 
power  of  the  law  would  be  more  in  the  in- 
terpreter than  in  the  legislator."* 

Were  the  same  licence  of  interpretation 
used  in  construing  the  law  of  the  sacred 
supper,  as  numbers  practise  on  the  term 
baptism  ;  we  should  probably  soon  beliold 
an  obsolete  and  superstitious  custom  re- 
vived :  the  custom,  I  mean,  of  employing  a 
reed,  a  glass  tube,  or  something  similar, 
by  which  to  suck  the  wine  out  of  the  cup.j 
When  our  Lord  instituted  the  holy  supper, 
his  order  concerning  the  wine  was  ;  Tltere 

i^  aVTOV  ravres,    "  DRINK    ye    all  of  it,"    (Matt. 

xxvi.  27.)  Now  none  will  dispute,  that 
TTtcTc  is  from  t'i'w  ;  or  that  the  natural  and 
proper  signification  of  it  is  to  drink;  in 
the  full  and  most  proper  sense,  to  drink. 
Nay,  it  will  be  allowed,  I  suppose,  that  if 
irtvu  does  not  signify  that  precise  idea, 
there  is  never  a  word  in  the  Greek  Testa- 
ment that  can  express  it.  Yet  the  learned 
lixicographer  Schwarzius  tells  us,  that  it 
signifies  not  only  to  drink  ;  but  also  to  suck, 
to  imbibe,  to  admit,  to  receive,  for  which  he 
refers  to  Heb.  iv.  7. 


•  Of  Man's  Enmity  to  CJnd,  p.  98. 
t  Ilospiniani  Hist.  .Sac.   1.  iv.   c.  ii.   p.  SW.    Vonem. 
liisrt.  Eccles.  torn.  vi.  p.  193 


P^DOBAPTISM    EXAMINED, 


359 


Our  brethren  ought  not  to  forget,  that 
the  principal  terms  ol'  a  law,  and  especial- 
ly of  a  law  relating  to  divine  worship, 
should  be  understood  in  their  natural,  ob- 
vious, primary  sense  ;  from  which  it  is  dan- 
gerous to  depart,  except  some  glaring  ab- 
surdity would  follow.  This  remark  is  per- 
fectly agreeable  to  the  doctrine  of  Sir 
William  Blackstone,  who  lays  it  down  as  a 
rule  of  legal  interpretation;  "that  the 
words  of  a  law  are  generally  to  be  under- 
etood  in  their  usitnl  and  most  knmcn  signi- 
fication ;  not  so  much  regarding  the  pro- 
priety of  grammar,  as  their  general  and 
popular  use :"  bui,  "  where  words  bear  ei- 
ther none,  or  a  very  absurd  signification, 
if  literally  understood,  we  must  a  little  de- 
viate from  the  received  sense  of  them."* 
This  we  may  venture  to  say,  is  a  rule  of 
good  sense,  as  well  as  of  legal  knowledge; 
and  should  be  constantly  regarded  in  our 
interpretation  of  laws,  whether  divine  or 
human.  Whereas,  if  we  wantonly  depart 
from  it,  almost  any  hypothesis  may  be  sup- 
ported ;  for  by  taking  such  a  liberty,  there  is 
no  word  in  any  language  that  nu'ght  not 
have  the  whole  of  its  natural  and  primary 
sense  expounded  away. 

Reflect.  VI.  While  our  brethren  main- 
tain that  the  term  baptism,  when  relating 
to  the  institution  so  called,  means  any  thing 
short  of  immersion  ;  it  behoves  them  to  in- 
form us,  which  of  our  English  words  is 
competent  to  express  its  adequate  idea.  I 
have  observed,  indeed,  that  they  seldom 
fix  upon  any  particular  term  and  abide  by 
it,  as  answering  to  the  word  baptism ;  but 
rather  choose  to  use,  washing^  pouring,  or 
sprinkling,  just  as  their  cause  requires 
Now,  as  those  three  expressions,  in  their 
native  signification,  denote  three  different 
actions,  it  looks  as  if  they  were  fearful  of 
being  embarrassed,  were  ihey  to  select  one 
of  them  and  uniformly  to  employ  it,  in 
preference  to  the  other  two.  As  they  do 
not  pretend  our  divine  Lawgiver  meant, 
that  washing,  pouring,  and  sprinkling, 
should  all  be  performed  on  the  same  per- 
son to  constitute  baptism  ;  so,  while  they 
believe  that  any  action  short  of  immersion 
is  warranted  by  his  command,  they  ought 
as  fair  disputants,  to  tell  us  what  that  ac- 
tion is,  and  by  what  name  we  should  call 
it.  (See  the  quotations  from  Dr.  Owen, 
Reflect,  ill.  p.  68,  69.)  At  present  howev- 
er, we  can  only  ask.  Is  it  washing?  If  so 
we  may  consider  that  word  as  a  proper 
translation  of  it,t  and  a  complete  substitute 
for  it,  wherever  the  ordinance  before  us  is 


'  Commentaries,  vol.  i-    Introduct.  sect.  ii. 

f  Haptisin  is  Ihe  Greek  word,  with  an  English  teritii- 
nation;  concerniii;;  wliich  Mr.  Lewi's  says,  "Our  las,l 
transl;ttor8  were  dirc-cted  liy  the  liing  to  retain  Ihe  (j|d 
ecclesiastical  words,"  of  wliicli  baptism  was  one.  Ilist. 
otEng.  '•'••••n.sktions,  p.  317,  3^6,  edit.  2nd. 


mentioned  by  the  sacred  writers.*  Let  us 
make  the  experiment  on  a  few  passages. 
We  will  take,  for  instance,  the  words  of 
Ananias  to  Saul,  (Acts  xxii.  16;)  which 
must  be  read  thus :  "  Arise  and  be  washed, 
and  WASH  away  thy  sins  :"  and  tho.se  ot 
Paul,  (Rom.  vi.  3,  and  Ga!.  iii.  27,)  "  Know 
ye  not,  that  so  many  of  us  as  were  washed 
into  Jesus  Christ,  were  washed  into  his 
death  ?  As  many  of  us  as  have  been 
washed  into  Christ,  have  put  on  Christ." 
Is  \i  pouring?  Then  we  must  read  (Mark 
i.  9,  and  Acts  ii.  38,  41,)  thus;  "Jesus came 
from  Nazareth  of  Galilee,  and  was  poured 
of  John  in  (cu,  into)  Jordan."  '•  Repent 
and  be  poured  every  one  of  you."  "  Then 
they  tiiat  gladly  received  his  word,  were 
poured."  Is  it  sprinkling?  Then  we 
must  read  (John  iii.  23;  Rom.  vi.  4;  Col. 
ii.  12,)  thus:  "John  also  was  sprinkled  in 
Enon  near  to  Salim,  because  there  was 
MUCH  water  there:  and  they  came  and 
were  sprinkled."  "  Therefore  we  are  bu- 
ried with  him  by  sprinkling  into  death." 
"Buried  with  him  by  sprinkling." 
These  few  examples  may  suffice  to  show, 
what  an  awkward  appearance  the  noble 
sense  and  masculine  diction  of  inspiration 
wear,  when  expressed  according  to  this 
hypothesis.  Whereas,  if  instead  of  wash- 
ing, pouring,  or  sprinkling,  you  employ 
the  word  immersion,  the  preceding  passa- 
ges will  make  a  very  different  figure,  and 
read  thus:  "Arise  and  be  immersed,  and 
wash  away  thy  sins."  "  Know  ye  not,  that 
so  many  of  us  as  were  immersed  into  Je- 
sus Christ,  were  immersed  into  his  death  ?" 
"  As  many  of  us  as  have  been  immersed 
into  Christ,  have  put  on  Christ."  "Jesus 
caine  from  Nazareth  of  Galilee,  and  was 
immersed  of  John,  in  (or  into)  Jordan." 
•'Repent  and  be  immersed  every  one  of 
you."  "  Then  they  that  gladly  received 
his  word  were  immersed."  "  John  also 
was  immersed  in  Enon  near  to  Salim,  be- 
cause there  was  much  water  there  :  and 
ihey  came  and  were  immersed."  "  There- 
fore we  are  buried  with  him  by  immersion 
into  death."  "Buried  with  him  by  immer- 
sion." Here  we  have,  if  I  mistake  not, 
both  dignity  of  sentiment,  and  propriety  of 
language.  Hence  it  appears,  that  the 
word  fiaiTTi^oi  is  connected  with  such  par- 
ticles [cv  and  m)  as  forbid  our  concluding 
that  either  wash,  pour,  or  sprinkle,  is  a 
proper  substitute  for  it.  The  form  of  ex- 
jiression  adopted  by  evangelists  and  apos- 
tles, is  always,  if  1  mistake  not,  baptizing 
in  or  into  something.  Thus,  for  example, 
iv  or  Elf,  in  or  into  Jordan  ;t  «">  in  water,  in 


'  It  is  an  old  rule,  Dcfin'tiones  debent  cum  definito  re- 
■iprocari:  tli.it  is.  A  detinition  and  the  tlihig  defined 
ihould  be  convertible. 

f  Matt  iii.  G  ;  Mark  i.  0. 


360 


P  iE  D  O  B  A  P  T  I  S  M    EXAMINED 


the  Ho]y  Spirit  ;*  en,  into  the  name,t  into 
Moses,^  into  Christ,§  into  his  death.||  Eis, 
in  the  case  of  baptism,  cannot  be  rendered 
to  or  towards  ;  because  it  woukl  be  absurd 
to  say,  that  John  baptized  to  or  towards 
Jordan  ;  nor  in  regard  to  this  ali'air  can  ^v 
he  translated  ^vith  orby  ;  because  it  wouhi 
be  awkward  to  say,  John  baptized  u-itli  or 
by  Jordan  ;  besides,  us,  which  is  used  of  the 
same  administration,  cannot  be  so  rendered. 
Baptism,  therefore,  being  always  expressed 
as  performed  in,  or  into  something,  must 
be  immersion,  and  not  pouring  or  sprink- 
ling ;  (or  persons  cannot  be  sprinkled  or 
poured  into  Avater,  though  they  may  be 
plunged  into  it. 

Let  us  now  apply  the  same  terms  to  the 
ditierent  metaphorical  baptisms  of  which 
we  read  in  the  J\ew  Testament.  There 
Ave  have,  the  baptism  of  svfferings,  of  the 
Spirit  and  of!  Jire,  of  the  cloud  and  the  sea. 
According  to  our  brethren,  the  passages  to 
which  I  refer  must  be  read,  either  thus : 
"  I  have  A  WASHING  to  be  washed  with, 
and  how  am  I  straitened  till  it  be  accom- 
plished." "  He  shall  wash  you  with  (rath- 
er in,  iv,  )  the  Holy  Spirit  and  in  fire." 
"And  were  all  washed  unto  Moses  in  the 
cloud  and  in  thesea."T[  Or  thus:  "I  have 
a  POURING  to  be  poured  with,  and  how  am 
I  straitened  till  it  be  accomplished !"  "  He 
shall  POUR  you  in  the  Holy  Spirit  and  in 
fire."  "  And  were  all  poured  unto  Moses, 
in  the  cloud  and  in  the  sea."  Or  thus : 
"I  have  a  sprinkling  to  be  sprinkled 
with,  and  how  am  I  straitened  till  it  be  ac- 
complished !"  "  He  shall  sprinkle  you  in 
the  Holy  Spirit  and  in  fire."  "And  were 
all  SPRINKLED  unto  Moses,  in  the  cloud  and 
in  the  sea."  According  to  us,  the  manner 
of  reading  these  passages  will  be  this  :  "  1 
have  an  immersion  to  be  immersed  with, 
and  how  am  I  straitened  till  it  be  accom- 
plished I"  "  He  shall  immerse  you  in  the 
Holy  Spirit  and  in  fire."  "  And  were  all 
immersed  unto  Moses,  in  the  cloud  and  in 
the  sea."  In  regard  to  Luke  xii.  50,  if  you 
render  the  word  baptism  by  the  term  wash- 
ing, you  not  only  sink  the  vigorous  idea, 
but  convey  a  sentiment  foreign  to  the  text. 
For  the  term  washing  plainly  suggests  the 
notion  of  cleansing  ;  whereas  it  is  manifest 
that  our  Lord  here  speaks  of  himself  per- 
sonally— of  himself,  not  as  to  be  cleansed 
from  sin,  but  pimished  for  it;  or,  as  the 
apostle  asserts,  made  a  curse  for  us.  To 
adopt  the  word  ponring,  would  exceeding- 
ly dilute  and  impoverish  the  marvellous 
meaning,  if  not  to  render  the  passage  abso- 


'  Mutt.  iii.  U. 
♦  Matt,  xxviii.  19. 
t  1 .  Cor.  X.  2. 
5  Gal.  ill  27. 

(I  Ki)in.  vi.  3.     Pee  Mr.  M'Lcan's  Nature  nnil  liuiiort 
of  Baplisiri.  p.  6. 

H  Luke  xii.  £0;  Malt,  iii   11  ;   I  Cor  x.  2. 


lutely  unintelligible;  and,  from  using  the 
term  sprinkling,  common  sense  turns  ab- 
horrent ;  as  it  would  render  the  emphatical 
and  admirable  text  quite  rediculous.  For 
who  can  seriously  imagine  that  our  Lord 
intended  to  represent  his  most  bitter  suffer- 
ings by  the  act  of  sprinkling  a  few  drops 
of  water  on  a  person  ?  No ;  he  designed 
to  express  his  being  "  baptized,  or  plunged, 
into  death,"  as  Bugenhagius  interprets  the 
passage.*  So  that,  though  the  term  bap- 
tism is  here  used  by  way  of  allusion  ;  and, 
though  I  am  far  from  thinking  that  the  al- 
lusive sense  of  a  word  should  be  the  rule 
of  interpreting  the  same  expression  in  a 
positive  divine  law ;  yet,  as  all  pertinent 
metaphors  have  a  literal  and  proper  sense 
for  their  foundation,  we  may  conclude,  that 
if  it  be  possible  for  any  word,  when  used 
metaphorically,  to  express  the  idea  of  im- 
mersion, plunging,  overwhelming,  we  have 
it  here  in  the  term  baptism.  The  same  ob- 
servations will  apply  to  a  similar  text, 
(Matt.  XX.  22,)  "Are  you  able  to  be  bap- 
tized with  the  baptism  that  I  am  baptized 
with  ?"  which  Dr.  Doddridge  thus  para- 
phrases ;  "  Are  ye  able  to  be  baptized 
with  the  baptism,  and  plunged  into 
that  sea  of  sufierings  with  which  I  am 
shortly  to  be  baptized,  and,  as  it  were, 
overwhelmed  for  a  time  ?"  In  respect  of 
the  two  other  passages,  whether  our  sense 
of  the  word  in  question,  or  that  of  Paedo- 
baptists,  be  more  emphatical,  and  the  lan- 
guage more  agreeable,  my  reader  will  de- 
termine. 

Farther :  If  it  be  lawful  to  administer 
the  ordinance  before  us  by  pouring  or 
sprinkling,  equally  as  by  immersion ;  it 
must  be,  because  that  diversity  of  adminis- 
tration is  warranted,  either  by  command  of 
our  divine  Lawgiver,  or  by  the  practice  of 
his  apostles.  But  if  so,  is  it  not  very  sur- 
prising that  the  sacred  penmen  of  the  New 
Testament,  when  recording  precepts  and 
facts  for  our  direction  in  this  affair,  have 
never  used  a  term,  the  natural  and  prima- 
ry meaning  of  which  is  pouring  or  sprink- 
ling? This  is  the  more  surprising,  as,  in 
other  cases,  apparently  of  much  less  conse- 
quence to  the  purity  of  divine  worship,  they 
frequently  employ  such  words  as  are  adap- 
ted to  express  those  ideas  without  any  am- 
biguity. \?  pouring,  for  instance,  be  a  le- 
gitimate way  of  performing  the  rite,  what 
can  be  the  reason  that  /JaXXw,  ckxko,  ctk^m, 

CK^vnoi,    Kara^^co),     -rriJua^tco,    or    Trpoc^vcts,    (all 

which  are  found  in  the  apostolic  writings,) 
are  never  used  in  the  New  Testament,  con- 
cerning the  administration  of  baptism  ? 
Or,  if  sprinkling  be  a  proper  mode  of  pro- 
ceeding, how  comes  it  that/^avrifw,  ^avncfios, 

or  some  other  term  of  the  same  siornifica- 


'  In  Ribliol)!.  nrciri'.rns  cl'. 


p.  CG5. 


PiEDOBAPTISM    EXAMINED 


361 


tion,  does  not  appear  in  any  command  or 
precedent,  relating  to  the  subject  of  this 
controversy  ?  Why  should  those  Greek 
words  I  have  just  mentioned,  and  all  oth- 
ers of  a  similar  meaning,  (whether  used 
by  Pagan  classics,  or  the  Septuagint  trans- 
lators) be  excluded  from  precepts  and  ex- 
amples of  the  institution  before  us  ;  while 

/Joirrifu,  PairTKTjia,  and    PaTrrttffio;^    are    appro- 

f mated  to  that  service,  if  pouring  or  sprink- 
ing  had  been  at  all  intended  by  our  Lord, 
or  ever  practised  by  his  apostles  ?  See 
No.  49.  It  must  not  be  supposed,  as  Jos. 
Placaeus  has  justly  observed  in  another 
case,  that  this  was  done  by  inspired  wri- 
ters without  design  :*  and  on  our  principles 
the  reason  is  plain.  The  great  Legislator 
intended  that  his  followers  should  be  im- 
mersed, "in  the  name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Spirit :"  in 
pursuance  therefore  of  this  design,  such 
words  are  used  concerning  the  ordinance,  as 
naturally  and  properly  convey  that  idea. 
We  have,  I  think,  as  much  reason  to  con- 
clude that  iSaTTTi^cj  and  pavn^a  are  terms  of 
opposite  significations,  as  that  pajmarnpiov 
and  TTepip^avTtjpiov  denote  things  intended  lor 
opposite  uses.  The  former  of  these  names 
it  is  well  known,  was  applied  by  ancient 
Christians  to  the  baptismal  font ;  because 
candidates  for  communion  were  immersed 
in  it:  the  latter,  it  is  equally  clear,  was  ap- 
propriated by  Pagan  Greeks  to  the  vessel 
which  contained  their  holy  water  ;  because 
thence  the  idolatrous  priest  sprinkled  the 
consecrated  element  upon  each  worship- 
per.f  What  then  would  the  learned  say, 
were  any  one  pretending  to  an  acquaint- 
ance with  Christian  and  Greek  antiquities, 
designedly  to  confound  the  two  latter  ex- 
pressions, as  if  they  were  convertible  terms  ? 
Be  the  just  censure  what  it  might,  I  cannot 
help  thinking  it  is  due  to  those  who  con- 
found the  two  former,  by  laboring  to  prove 
them  equivalent,  in  regard  to  the  ordinance 
before  us.  Though  our  brethren  maintain 
the  lawfulness  of  pouring  and  sprinkling^ 
they  cannot  produce  one  instance  from  the 
divine  rubric  of  this  institution,  of  any 
word  being  used  which  primarily  and 
plainly  expresses  either  of  those  actions. 
It  is  very  remarkable,  that  while  kw  or 
none  of  our  learned  opponents  dare  deny, 
that  the  term  baptism  conveys  the  idea  of 
immersion;  and  while  none  of  them,  so  far 
as  I  have  observed,  venture  to  assert,  that 
it  never  means  any  thing  besides  pouring 
or  sprinkling ;  yet,  in  their  practice,  pour- 
ing, or  sprinkling,  is  constantly  used. 
Thus  what  is  allowed  by  learned  men  in 
general  to  be  the  radical  idea  of  a  capital 


•  Opera,  torn,  ii.  p.  267. 

*  Suiceri    Thesaurus    Kccles.    torn.    i.    p.   659.    Dr. 
Potter's  Antiquities  of  Greece,  vol.  i.  chap.  iv.  p,   195. 

Vol.  1.— Tt. 


term  in  divine  law,  is  entirely  kept  out  of 
sight;  while  a  presumed  secondary  sense, 
is  the  only  thing  that  appears  in  their  mode 
of  proceeding. 

Dr.  Addington,  indeed,  says :  "  We  have 
not  met  with  one  text,  in  the  whole  Bible, 
that  requires  the  immersion  of  the  whole 
body."*  Just  so,  I  remember,  Socinus  de- 
clared, that  he  could  not  find  one  text 
which  requires  either  immersion  or  sprink- 
ling. The  people  called  Quakers  adopt 
similar  language.  Nor  could  the  whole 
Council  of  Trent  meet  with  so  much  as  one 
text  that  enjoins  those  whom  they  call  the 
laity,  to  partake  of  wine  at  the  Lord's  table.j 
"  So  hard  a  thing  is  it,"  says  Mr.  Reeves, 
"  to  find  any  text  plain  enough  for  some 
men!"J  But  though  Dr.  Addingtcn  has 
not  met  with  one  text,  which  he  considers 
as  requiring  immersion,  many  of  those 
learned  authors  with  whose  language  the 
reader  has  been  entertained,  seem  to  be  of 
a  different  opinion:  and  if  the  native  signi- 
ficatioH  of  the  term  baptism,  be  immersion, 
the  action  so  called  must  be  reqriired^ 
wherever  divine  law  enjoins  the  adminis- 
tration of  baptism.  Tliis  must  be  the  case 
except  ii  can  be  proved,  that  the  leading 
terms  of  a  law  should  be  understood  in  a 
real,  or  supposed,  secondary  sense.  Has, 
then.  Dr.  Addington  met  with  any  text 
which  requires  pouring,  or  sprinkling,  in 
opposition  to  immersion  ?  Has  he  found 
any  passage  of  sacred  writ,  that  enjoins 
pouring  or  sprinkling  water  on  the  face,  in 
contradistinction  to  plunging  the  whole 
body  ?  He  will  not,  I  think,  dare  to  assert 
either  the  one  or  the  other.  But  if  immer- 
sion be  not  required,  in  contradistinction  to 
pouring  and  sprinkhng ;  and  if  pouring  or 
sprinkling  be  not  required,  in  opposition  to 
immersion ;  we  should  consider  it  as  a  fa- 
vor, if  this  opponent  would  inform  us  what 
is  required.  For  the  question  relates  to  the 
mind  of  Christ  :  it  regards  the  meaning 
of  a  divine  law  :  nor  can  we  forbear  think- 
ing, that  something  is  required,  really  and 
in  earnest  required,  which  is  called  bap- 
tism;  or  else  our  Protestant  principles 
would  exclaim  against  us,  for  perlbrming 
any  thing  under  that  name  as  a  branch  of 
holy  worship.  While,  therefore,  any  of 
our  opposers  deny  that  immersion  is  re- 
quired, they  are  obliged  to  prove,  cither, 
that  their  own  mode  of  proceeding  has  the 
sanction  of  a  divine  requisition,  exclusively 
of  ours ;  or,  that  the  most  High  ha.s,  for 
once,  consulted  the  honor  of  the  human 
will,  by  leaving  the  manner  of  performing 
a  positive  rite  of  religion  entirely  at  the  op- 
tion of  his  worshippers.     The  Ibrmer  will 


'  Christian  Minister's  Reasons,  p.  176. 

I  Soss.  xx\.  cap.  i. 

X  Apologies,  vol.  i.  Preface,  p.  8i,  eaU.  J7D9 


362 


P^DOBAPTISM    EXAMINED, 


be  an  arduous  task ;  the  latter  is  pregnant 
with  impious  absunHty. 

Reflect.  VII.  While  the  Paidobaptists 
maintain  that  our  great  Lawgiver  intended 
any  thing  leas  than  dipping  the  subject  of 
the  ordinance,  whether  it  be  washing,  pour- 
ing, or  sprinkling  ;  it  is  necessary  for  them 
to  consider,  whether  his  design  was,  that 
water  should  be  applied,  in  any  of  these 
ways,  to  the  whole  body,  or  to  some  pm^- 
iicular  part.  If  the  former,  why  do  they 
not  comply  with  his  requisition  ?  Why 
make  such  a  partial  application  of  the  ele- 
ment ?  W  the  latter,  what  part  must  it  be  ? 
Some  pour  water  on  the  back  part  of  the 
head,  and  call  it  baptism.*  Others  have 
washed  the  face,  pronounced  the  prescribed 
form  of  words,  and  thought  the  institution 
was  rightly  adrninistered.t  What,  if  oth- 
ers were  to  wash  the  hands  of  a  candidate, 
call  it  baptism,  and  plead,  that  washing  the 
hands  was  a  religious  rile  appointed  by 
Jehovah?!  Nay,  what  if  some  should  wash 
the  feet,  pronounce  it  baptism,  and  appeal 
to  John  xiii.  10,  in  justification  of  their  con- 
duct ?§  I  leave  the  reader  to  consider, 
whether  a  minister  has  not  as  good  a  war- 
rant from  the  New  Testament  thus  to  pro- 
ceed, as  to  pour  water  upon,  or  to  sprinkle 
the  face;  and  then  to  conclude,  that  the 
pariy  is  duly  baptized.  It  iias  been  the 
opinion  of  some,  that  a  child  is  baptized, 
on  whatever  part  of  his  body  the  water 
may  fall  :|1  and  we  may  justly  demand, 
By  what  law  of  Christ,  or  by  what  exam- 
ple of  the  apostles,  is  any  one  authorized 
to  apply  water  to  the  face,  or  the  head  ; 
rather  than  to  the  hands,  the  feet,  or  any 
other  part  of  the  body?  It  should  never 
be  forgotten,  that  the  institution  about 
which  we  treat,  is  of  a  positive  kind  ;  and 
that  we  are  not  at  liberty  to  perform  it  as 
we  please,  but  are  bound  to  observe  the 
law  of  administration  enacted  by  our  di- 
vine Sovereign.     See  chap.  i. 

In  opposition  to  this  partial  application 
of  water,  it  may  be  farther  observed,  that 
when  Jehovah  appointed  circumcision,  he 
expressly  mentioned  the  part  on  which  it 
should  be  performed.  When  also  he  com- 
manded a  topical  application  of  the  sacri- 
ficial blood  and  the  anointing  oil,  he  did 


'  Bp.  Uurnut's  Secnntl  Letter  of  his  Travels,  p.  85. 

t  Mr.  Neale's  Ilist.  Parit.  vol.  i.  pp.  543, 544,  oclav.  edit. 

t  I)e;U.  xxi.  6. 

§  The  pedilaviuin  practised  in  early  times,  was  actual- 
ly considered  by  some,  in  the  beuiniiiiig  of  the  fouflh 
century,  as  a  proper  substitute  fur  iKiplism  ;  on  whicli 
account,  wn.shing  of  the  feet  by  the  bLshoj)  was  forbid- 
den by  the  Council  of  Eliberis.  See  Dr.  Gill,  on  Joljn 
xiii.  15.  Tlic  cliuroh  of  Milan  practised  wushins  of  the 
feet,  "  because  Adam  was  supplanled  by  the  ilevil,  and 
the  serpent's  ))oison  was  cast  upon  \\'\i  feet ;  theretbre 
men  were  washed  in  that  part  for  greater  sanctification. 
tlial  he  nii'jht  have  no  ijowijr  to  supplant  them  any  far- 
ther." Mr.  Uingliam's  Orig.  Kcclesiast.  b.  xii.  chap,  iv 
I  10. 

t  Veneui.  Hist.  Eccles.  torn.  vi.  p.  IK. 


not  fail  to  describe  the  parts  intended  :* 
and  such  was  the  obligation  of  his  direc- 
tions in  reference  to  these  aflairs,  that  if 
Abraham  had  circutncised  i\fi)iger,  instead 
of  the  foreskin ;  or  had  the  blood  and  the 
oil  been  applied  to  any  other  parts  oi'  the 
body,  than  those  that  were  specified  ;  guilt 
would  have  been  contracted,  and  t!ie  anger 
of  the  Lord  incurred.  So,  on  the  other 
hand,  when  God  enjoined  the  priests  or  the 
people  to  bathe,  had  they  only  sprin-kled 
the  face,  poured  water  on  the  hands,  or 
washed  the  feet,  they  would  have  been 
equally  culpable.  Now,  baptism  being  a 
positive  institution,  as  well  as  those  ancient 
rites,  what  reason  can  be  assigned,  if  water 
should  be  applied  only  to  a  particular  part 
of  the  body,  why  that  part  was  not  men- 
tioned, either  in  the  institution  of  the  ordi- 
nance, or  in  some  apostolic  extunple  of  its 
administration  ?  yet  I  do  not  remember  to 
have  observed,  that  any  of  our  opponents 
pretend  that  it  is. 

Reflect.  VIII.  That  extraordinary  com- 
munication of  spiritual  gifts  and  of  divine 
influence,  which  the  disciples  of  Christ  re- 
ceived at  the  feast  of  Pentecost,  being  call- 
ed the  baptism  of  the  Holy  Spirit ;  and  the 
Holy  Spirit  being  represented  as  poured 
Old,  and  falling  upon,  those  first  ministers 
in  the  Messiah's  kingdom ;  our  bretiiren 
have  often  pleaded  these  tacts  in  opposition 
to  us,  and  in  favor  of  their  own  practice. 
In  answer  to  which,  I  would  propose  the 
following  things  to  consideration. 

The  word  baptism,  is  here  manifestly 
used  in  an  improper  and  allusive  sense ; 
for  there  is  no  inore  literal  propriety  in 
speaking  of  the  Holy  Spirit  being  poured, 
or  sprinkled,  ujion  those  first  disciples  of 
our  ascended  Lord,  than  in  representing 
them  as  immersed  in  the  Holy  Spirit. 
Must  we,  then,  expound  the  principal  term 
of  a  divine  law,  vvhicii  is  to  be  literally  un- 
derstood, by  a  merely  allusive  expression? 
so  expound  it,  as  to  depart  from  its  native, 
primary,  and  obvious  meaning?  It  has 
been  common  for  learned  men  to  examine 
the  propriety  of  metaphorical  and  allusive 
terms,  upon  the  foundation  of  their  literal 
and  primary  meaning ;  but  never,  that  I 
have  observed,  to  consider  an  allusive  ap- 
plication of  them,  as  the  standard  of  their 
literal  sense.  Yet  this  is  the  case  here. 
For  our  dispute  is  about  the  meaning  of 
the  term  baptism,  in  a  proper,  literal  sense, 
and  as  occurring  in  divine  law:  to  deter- 
mine which,  our  brethren  appeal  to  an 
improper,  and  an  allusive  sense  of  the  word 
as  used  with  reference  to  a  supernatural 
fact.  This,  we  think,  is  very  extraordina- 
ry. For  if  the  command  to  baptize  need 
any  explanation  from  subsequent  facts,  it 


■  Lev.    xiv.  14,  17. 


P^DOBAPTISM    EXAMINED, 


363 


seems  natural  for  us  to  have  recourse — not 
to  the  language  of  metaphor,  nor  to  any 
expression  that  is  merely  alUisive ;  but  to 
apostolic  practice  in  the  administration  of 
baptism  ;  because,  by  making  allusive  ex- 
pressions the  rule  of  interpreting  literal 
commands,  any  divine  law  may  soon  be 
explained  away.  For  instance :  Had  the 
mode  of  interpretation  adopted  by  our  op- 
ponents been  approved  and  applied  by  the 
ancient  Hebrews  to  the  command  of  cir- 
cumcision, they  might  have  evaded  the 
painful  rite.  They  would,  it  is  likely,  have 
reasoned  thus:  "The  law  of  circumcision 
is  plainly  symbolical ;  and  the  chief  moral 
instruction  suggested  by  it,  is  the  circum- 
cision of  the  heart.  But  that  is  not  the 
mutilating,  or  the  impairing,  of  natural 
power:  it  is  no  other  than  the  superinduc- 
ing of  mental  purity,  by  an  alteration  of 
moral  qualities.  If,  then,  there  be  a  just 
correspondence,  as  doubtless  there  is,  be- 
tween the  rite  itself  and  its  principal  moral 
design,  the  praeputium  should  not  be  cut 
off,  but  some  way  or  oiher  purified.'''' 

Thus  the  order  of  Jehovah  might  have 
been  evaded  under  a  fair  pretext,  and  the 
divine  rite  essentially  altered.  I  cannot 
help  thinking,  therefore,  that  when  our 
brethren,  in  the  case  before  us,  make  such 
appeals  to  miraculous  agency  and  meta- 
phorical expression,  they  tacitly  confess 
that  the  obvious  meaning  of  the  word  bap- 
tism, and  primative  practice,  atford  their 
cause  but  little  assistance. 

Again  :  As  it  is  not  uncommon  for  us 
to  speak  of  being  immersed  in  debt,  in 
business,  or  in  care ;  and  of  being  plunged 
in  grief,  or  in  ruin  ;  so  we  are  never  con- 
sidered as  using  these  metaphorical  ex- 
pressions with  elegance,  or  with  propriety 
except  so  far  as  the  analogical  sense,  in 
which  we  employ  them,  points  to  their  lite- 
ral and  primary  meaning.  The  following 
rules,  among  various  others,  have  in  this 
case  been  given.  "  It  ought  to  be  remem- 
bered, that  all  figurative  ways  of  using 
words  or  phrases  suppose  a  natural  and 
literal  meaning."*  "  The  figurative  sense 
must  have  a  relation  to  that  which  is  prop- 
er ;  and  the  more  intimate  the  relation,  the 
figure  is  the  more  happy — The  proper 
sense  of  the  word  ought  to  bear  some  pro- 
portion to  the  figurative  sense,  and  not  soar 
much  above  it,  nor  sink  much  below  it — 
To  draw  consequences  from  a  figure  of 
speech,  as  if  the  word  were  to  be  under- 
stood literally,  is  a  gross  absurdity."! 
Pertinent,  on  this  occasion,  is  the  language 
of  Chrysostom,  who  speaks  of  "  being  eap- 

•  Dr.  Reitl's  Essays  on  the  Intellectual  Powers  of 
Man,  p.  74.    * 

t  Encyclopaed.  Britan.  Under  the  article  Figure  of 
Speech.  See  also  Dr.  Ward's  System  of  Oratory,  vol. 
i.  p.  3S8. 


TiZED,  or  immersed  m  cares  innumerable  ;" 

ftvptati  ffairrt^oitevoi  tppovriaiv ;  and  again,  tO 
the  same    etfect.  iiro    iT\rj9o;    fpovrtSwv    Tov    vow 

dclia-nTto^Lcvov  exovTCi.  So  Basil  the  Great, 
describing  a  person  who  stands  immovably 
against  the  storms  of  temptation  and  per- 
secution, calls  him  a/Jan-noTOS  '/'"X''i    "  ^   &0v\ 

unbaptized,  or  not  overwhelmed."*  See 
No.  31,  82.  Now  here  ihe  very  term  in 
question  is  used  in  a  metaphorical  way ; 
yet  so  used,  as  plainly  to  retain  its  obvious 
and  primary  meaning.  But  how  disagree- 
ably would  it  sound,  seriously  to  say  of  a 
man  that  owes  but  a  few  pence,  He  is  im- 
mersed in  debt?  or,  of  one  whose  heart  is 
broken  with  sorrow.  He  is  sprinkled  with 
grief?  The  most  illiterate  would  be  struck 
with  such  a  glaring  impropriety.  When, 
therefore,  we  consider  this  metaphorical 
use  of  the  term  baptism,  as  expressive  of 
that  divine  energy,  and  that  assemblage  of 
wonderful  gifts,  which  were  granted  in  the 
primitive  times  to  fit  the  apostles  for  their 
arduous  work ;  the  analogical  sense  of 
the  word  baptism,,  will  appear  much  more 
elegant  and  much  more  eraphatical  on  our 
principles,  than  on  those  of  our  opposers. 
Dr.  Ward  has  observed,  that  "  we  say, 
^oocZs  of  fire,  and  clouds  of  smoke,  for 
large  quantities;"!  so  when  the  scripture 
spe^iks  of  being  baptized  with,  or  in^  the 
Holy  Spirit,  the  great  abundance  of  his 
gifts  and  graces  must  be  intended.  One 
of  our  English  authors  has  used  the  words, 
"  dipped  in  scandal"!  Now  thus  to  rep- 
resent a  person  is  much  more  expres.^ive 
of  that  opprobrium  under  which  he  lies, 
than  if  it  were  said:  His  character  is 
greatly  aspersed;  or,  infamy  is  poured 
upon  him;  because  it  immediately  leads  ua 
to  think  of  his  being  overwhelmed  with  re- 
proachful charges.  Dr.  Owen  speaks  of 
"  being  baptized  into  the  spirit  of  the  gos- 
pel."§  As  it  is  plain  that  the  word  bap- 
tized cannot  here  mean  poured,  or  sprink- 
led ;  (for  what  sense  is  there  in  represent- 
ing a  person  as  poured,  or  sprinkled,  into 
any  thing  ?)  so  it  is  equally  plain,  that  the 
author's  words  more  strongly  express  the 
sanctifying  power  of  the  gospel  on  the  hu- 
man heart,  than  if  he  had  talked  of  the 
spirit  of  the  gospel  being  poured  or  sprink- 
led upon  a  professor  of  religion.  Thus,  in 
the  present  case,  we  have  a  much  stronger 
idea  of  that  sacred  influence,  and  of  those 
heavenly  donatives,  with  which  the  apos- 
tles were  indulged  at  the  feast  of  Pente- 
cost, by  retaining  the  primary  meaning  of 
the  word  in  question;  than  by  thinking  of 
some  possible,  but  remote   sense  of  the 


*  Apnd  Schelhorniiim,  Bibli.Uh.  Brem.  class,   vii.  p, 
638.    Vid.  Suiceri.  Thesaur.  Eccles.  torn.  i.  p.  623. 
f  Ut  supra,  p.  404. 

X  Notes  on  Mr.  Pope's  Dunciad,  p.  123,  edit.  1729. 
§  Di-scourse  on  the  Holy  Spirit,  b.  iv.  chap.  i.  p.  331. 


S6i 


PiEDOBAPTISM    EXAMINED. 


term-  For  as  the  analogical  signification! 
of  the  same  word,  when  used  of  our  Lord's 
unparalleled  siaff'erings,  would  be  so  diluted 
as  to  become  ridiculous,  or  unintelligible, 
were  we  to  consider  the  allusion  as  made 
to  the  act  of  pouring,  or  of  sprinkling,  a 
few  drops  of  water  upon  any  person  ;  so, 
in  regard  to  the  baptism  of  the  Holy  Spir- 
it, we  must  either  abide  by  the  natural 
sense  of  the  term,  or  greatly  impoverish 
the  scriptural  notion  of  that  wonderful  fact. 
Though  all  true  believers  are  partakers  of 
a  divine  influence,  yet  they  are  not  all  bap- 
tized in  the  Holy  Spirit.  For  as  those  af- 
flictions which  are  common  to  the  disciples 
of  Christ,  are  not  the  baptism  of  suft'erings  ; 
so  neither  are  those  communications  of 
divine  influence,  which  are  common 
to  real  saints,  the  baptism  of  the  Holy 
Spirit. 

Farther:  Our  brethren  themselves  I 
think  will  allow,  that  a  person  may  be  so 
surrounded  with  subtle  effluvia;  that  a 
liquid  may  be  so  poured,  or  it  may  so  distil 
upon  him,  that  he  may  be  as  if  immersed 
in  it.  A  certain  writer,  when  speaking 
about  the  different  applications  of  electri- 
city for  the  cure  of  diseases,  says :  "  The 
first  is  the  electrical  bath ;  so  called,  be- 
cause it  surrounds  the  patient  with  an  at- 
mosphere of  the  electrical  fluid,  in  which 
he  is  plunged,  and  receives  positive  elec- 
tricity."* This  philosophical  document  re- 
minds me  Off  the  sacred  historian's  lan- 
guage, where  narrating  the  fact  under  con- 
sideration. Thus  he  speaks:  "  And  when 
the  day  of  Pentecost  was  fully  come,  they 
were  all  with  one  accord  in  one  place. 
And  suddenly  there  came  a  sound  from 
heaven  as  of  a  nishing  mighty  wind,  and 

it     FILLED     ALL    THE     HOUSE     WHERE     THEY 

WERE  SITTING.  And  there  appeared  unto 
them  cloven  tongues,  like  as  of  fire,  and  it 
sat  upon  each  of  them.  And  they  were  all 
filled  with  the  Ploly  Gbost."t  Now  if  the 
language  of  medical  electricity  be  just,  it 
cannot  be  absurd,  nay,  it  seems  highly  ra- 
tional, to  understand  this  language  of  in- 
spiration as  expressive  of  that  idea  for 
which  we  contend.  Was  the  Holy  Spirit 
poured  out,  did  the  Holy  Spirit  fall  upon 
the  apostles  and  others  at  that  memorable 
time  ?  it  was  in  such  a  manner,  and  to  such 
a  degree,  that  they  were  like  a  patient  in 
the  electric  bath,  as  if  immersed  in  it.  Did 
our  opposers  thus  consider  the  term  pour, 
in  this  connection,  we  should  not  object ; 
because  the  primary  and  evident  meaning 
of  the  word  baptism  would  be  still  pre 
preserved  in  their  explanation  of  its  allu 
sive  sense.  But  to  suppose  that  the  pour 
ing  a  very  small  quantity  of  water,  or  the 
falling  of  a  few  drops  on  the  face  of  a  per 


*  Monthly  Review,  vol.  Ixxii.  p.  48C. 
t  Acts  ii.  1,  2, 3, 4. 


son,  is  a  just  emblem  of  that  metaphorical 
baptism,  is  quite  incongruous  ,'  as  it  ener- 
vates and  almost  annihilates  that  grand 
idea  which  the  scripture  gives  of  the  mar- 
vellous fact.     See  No.  42. 

Once  more :  We  have  the  pleasure  to 
find  that  various  authors,  who  were  not  xirv- 
der  the  influence  of  Antipsedobaptist  senti- 
ments, express  themselves  agreeably  to 
our  view  of  the  case.  Cyril  of  Jerusalem, 
about  the   middle   of  the   fourth    century, 

speaks    thus  :    "  As   he,    h  eviwuv  tv  ron  iSaat, 

who  is  plunged  in  water  and  baptized,  ia 
encompassed  by  the  water  on  every  side  ; 
so  are  they  that  are  wholly  baptized  by 

the   Spirit."* Casaubon  :  "  BavTt^eiv,   is 

to  immerse ;  and  in  this  sense  the  apostle* 
are  truly  said  to  be  baptized  ;  for  the  house 
in  which  this  was  done  was  filled  with  the 
Holy  Ghost,  so  that  the  apostles  seemed  to 

be  plunged  into  it,  as  into  a  fishpool."t 

Grotius :  "  To  be  baptized  here,  is  not  to 
be  slightly  sprinkled,  but  to  have  the  Holy 
Spirit   abundantly   poured   upon    them.  "J 

Cor.   a    Lapide,  Menochius,  and    Ti- 

rinus:  "A  copious  eiTusion  of  the  Holy 
Spirit  is  called  the  baptism  of  the  Holy 

Spirit."^ Witsius :     "  A     very     great 

communication  of  the  fiery  or  purifying 
Spirit,   is   called    baptism,    because   of  its 

abundance."|| Dr.    Doddridge  :     "  He 

[Christ]  shall   baptize   you   with   a  most 

plentiful  effusion  of  the  fioly  Spirit."l[ 

Mr.  Leigh:  ^^  Baptized;  that  is,  drown 
you  all  over,  dip  you  into  the  ocean  of  his 
grace ;  opposite   to   the   sprinkling  which 

was     in     the     law."** Bp.     Hopkins : 

"  TliQse  that  are  baptized  with  the  Spirit, 
are  as  it  were  plunged  into  that  heavenly 
flame,  whose  searching  energy  devours  all 
their  dross,  tin,  and  base  alloy.'  "ft  See 
No.  3,  8,  51,  53.  To  all  which  I  may  add, 
As  the  baptism  of  water  was  administered 
eviSartjin  icater -,11  in  Jordan  ;§§  and  in 
Enon;lll|  so  the  New  Testament  uniformly 
represents  the  recipients  of  this  heavenly 
baptism,  as  baptized  cv  Trwv/jari  ayiu,  in  the 
Holy  Spirit  ;][*[  which  unavoidably  leads  us 
to   the   proper  and  primary    sense  of  the 


*  In  Dr.  GilljS  Exposit.  on  Acts  i.  5. 

t  In  Dr.  Gill's   Ancient  Moi]e  of  Baptizing,  pp.  22,  23. 

t  Apud  Poli  Synopsin,  ad  Act.  i.  5. 

§  Ibid, 

il  Miscel.  Sac.  torn.  ii.  p.  535. 

H  Paraphrase  on  Matt.  iii.  11. 

"  Annotat.  on  Matt.  iii.  11. 

tt  Work.s,  p.  519. 

i;  Matt  iii.  11  ;  Mark  i.  8  ;  John  i.  26,  31,  33.  So  Mon- 
tanus ;  so  the  Vulgate,  Syriac,  Arabic,  and  Ethiopic  ver- 
sions ;  and  so  Lc  Cene,  Simon,  and  otliers  in  their 
French  versions,  together  with  Wetham's  English  trans- 
lation, published  at  Douay,  render  Matt.  iii.  11.  with  whom 
Tindal's  Irans.  Cranmer's  Bible,  and  the  Bishops'  Bible, 
asthey  ai-e  usually  called,  agree.  N.  B.  What  is  here  said 
respecting  the  French  versions,  and  our  old  English  trans- 
lations, deprnds  on  the  observation  of  a  friend. 

§§  Matt.  iii.  6;  Mark  i.  9.  • 

lill  John  iii.  23. 

Tin  Matt.  iii.  11 ;  Mark  i.  8;  Liike  iii.  16;  John  i.  33; 
Acts  i.  5,  and  xi.  16. 


P^DOBAPTISM    EXAMINED. 


365 


word  baptism,  rather  than  to  any  supposed 
Becondary  meaning  that  can  be  imagmed. 

Refiect.  IX.  In  opposition  to  all  these 
authorities  and  all  this  reasoning,  Mr.  John 
Horsey  is  of  opinion,  that  the  word  bap- 
tism is  "  an  equivocal,  open,  general  term  ;" 
that  nothing  is  determined  by  it  farther 
"  than  this,  that  water  should  be  applied  to 
the  subject  in  some  form  or  other  /"  that 
"  the  mode  of  use,"  is  "  only  the  ceremoni- 
al part  of  a  positive  institute ;  just  as,  in 
the  supper  of  our  Lord,  the  time  of  day, 
the  number  and  posture  of  communicants, 
the  quality  and  quantity  of  bread  and  wine 
are  circumstances  not  accounted  essential 
by  any  party  of  Christians  ;"  that  "  sprink- 
ling, pouring,  and  plunging,  are  perfectly 
equivalent,  equally  valid;  and,  that  if  our 
Lord  had  designed  to  confine  his  followers 
to  a  particular  mode,  exclusive  of  all  oth- 
ers," he  would  hardly  have  used  "  an  open 
general  term,  (/SaTrnfu)"  but  "a  word  deci- 
ded and  limited  initsimport."  He  adds,  "the 
Greek  language  would  have  furnished  him 
with  terms  indisputably  precise  and  exact. 
Of  this  kind  have  been  reckoned,  and  I 

think  properly,  KaraSvdt^o},  KaTavovn^iO,  KUTaSin'O) 

or  KaraSvco,  not  to  Say  SvTTTu  and  /?w0i^to."* 
Mr.  Edward  Williams,  when  advert- 
ing to  the  same  subject,  says:  "As  the 
most  eminent  critics,  commentators,  and 
lixicographers  are  divided  in  their  verdict, 
respecting  the  acceptation  of  the  term  bap- 
t.izo,  and  consequently  the  intention  of  our 
Saviour's  command  to  baptize;  and  as 
the  practice  of  the  disciples,  whence  we 
should  gather  in  what  sense  they  under- 
stood it,  is  attended  with  considerable  diffi- 
culty, when  reduced  to  any  one  invariable 
method — we  should  vary  it  according  to 
circumstances,  and  in  proportion  as  demon- 
strable evidence  is  wanting,  refer  the  mode 
to  the  private  judgment  of  the  person  or 
persons  concerned."!  Such  are  the  views 
and  such  is  the  language  of  Messrs.  Wil- 
liams and  Horsey :  to  whom  I  may  say,  as 
the  Athenians  to  Paul,  "  You  bring  certain 
strange  things  to  our  ears,  we  would  know 
therefore  what  these  things  mean." 

The  word  baptizo,  then,  is  an  equivocal, 
open,  general  term ;  so  equivocal  and  so 
obscure,  that  the  most  learned  authors  are 
divided  about  its  meaning,  in  our  Lord's 
command  to  baptize.  This,  however,  is 
mere  assertion ;  and,  indeed,  I  should  bo 
Borry  to  see  it  proved,  because  it  would 
greatly  impeach  the  legislative  character 
of  Jesus  Christ.  For,  as  Baron  Montes- 
quieu observes,  "The  style  [of  laws] 
should  be  plain  and  simple;  a  direct  ex- 
pression being  always  better  understood 


t  Infant  Baptism  stated  and  defended  pp.  15,  IG,  17,  edit. 
2nd. 
t  Notes  on  Mr.  Maurice's  Social  Ilelig.  p.  1.31. 


than  an  indirect  one.  ...  It  is  an  essential 
article  that  the  words  of  the  laws  should 
[be  adapted  to]  excite  in  every  body  the 
same  ideas.  .  .  .  The  laws  ought  not  to  be 
subtle ;  they  are  designed  for  people  of 
common  understanding,  not  as  an  art  of 
logic,  but  as  the  plain  reason  of  a  father  of 
a  family."*  Now  can  it  be  supposed  that 
our  Lord  would  give  a  positive  law  of  di- 
vine worship — a  law  that  is  obligatory  on 
the  most  illiterate  of  his  real  disciples,  in 
the  very  first  stage  of  their  Christian  pro- 
fession ;  and  yet  express  it  in  such  ambig- 
uous language,  that  the  most  wise  and  em- 
inent of  his  followers  cannot  now  under- 
stand it?  Love  to  his  character  and  zeal 
for  his  cause  forbid  the  thought !  That 
ambiguity  of  which  our  brethren  speak, 
must,  if  real,  have  arisen  in  our  great  Le- 
gislator's conduct,  either  from  incapacity, 
from  inadvertency,  or  from  design.  Not  the 
fij^st  ;  for  he  was  undoubtedly  able  clearly 
to  have  expressed  his  own  meaning.  Not 
the  second  ;  for  no  incogitancy  could  befall 
Him,  in  whom  are  all  the  treasures  of  wis- 
dom and  knowledge.  Not  the  last ;  for  it 
would  ill  become  One  who  declared  liim- 
self  possessed  of  all  authority  in  hea,ven 
and  in  earth,  to  give  a  law  of  perpetual 
obligation,  with  an  intention  that  nobody 
now  should  understand  it.  A  little  to  illus- 
trate this,  it  may  be  observed,  that  his  or- 
der to  baptize,  is  a  law ;  a  law  of  equai 
force  with  that  of  the  holy  supper.  This 
law  extends  its  obliging  power  to  all  that 
are  taught ;  so  taught,  as  to  be  his  disci- 
ples. For  them  to  neglect  or  transgress  it, 
therefore,  must  be  a  sin  ;  and  all  sin  expo- 
ses to  punishment.  If,  then,  the  grand  en- 
acting term  of  this  law  be  so  equivocal, 
that  no  one  can  tell  with  certainty  what  it 
means,  we  may  suppose  it  probable  that, 
in  ten  thousand  instances,  a  transgression  of 
it  has  proceeded,  not  from  any  thing  wrong 
in  the  hearts  of  our  Lord's  disciples,  but 
from  the  designed  obscurity  of  the  law  it- 
self Now  a  law  designedly  obscure  is 
fitted  for  nothing  so  much  as  to  multiply 
crimes  and  punishments.  Such  a  law  is 
unjust  and  cruel ;  consequently,  could  not 
proceed  from  our  divine  Sovereign. 

Again :  According  to  Mr.  Williams's 
view  of  the  case,  we  may  safely  conclude, 
that  the  law  of  baptism  is  now  obsolete  ; 
nay,  in  regard  to  us.  that  it  never  was  pro- 
mulged.  The  tbrmer,  because  when  the  en- 
acting terms  of  a  statute  become  unintelli- 
gible, it  is  high  time  to  consider  the  law  as 
antiquated.  For  to  what  purpose  is  a  law 
considered  as  obligatory,  when  the  most 
learned,  sagacious,  and  impartial  cannot 
understand  it?  Here  we  are  landed  at 
downright  Gluakerism,  bo  far  as   baptism 


Spirit  of  Laws,  b.  xxix.  chap.  xvi. 


366 


P^DOBAPTISM    EXAMINED. 


is  concerned  in  it.  With  regard  to  the  lat- 
ter, let  the  following  things  be  observed. 
It  is  generally  agreed,  if  I  mistake  not, 
that  no  positive  law  is  obligatory  till  pro- 
miilged  ;  in  other  words,  it  is  not  a  latp. 
For  what  i.s  meant  by  the  term  law,  but  a 
ride  of  action  prescribed  by  sovereign  au- 
thority ?  It  cannot,  however  be  a  Tide  of 
action,  any  farther  than  it  is  made  known. 
Agreeable  to  this  is  the  following  language 
of  Sir  William  Blackstone  :  "A  bare  reso- 
lution, confined  in  the  breast  of  the  legisla- 
tor, witiiout  manifesting  itself  by  some  ex- 
ternal sign,  can  never  be  properly  a  law. 
Ii  is  requisite  that  this  resolution  be  noti- 
fied to  the  people  who  are  to  obey  it.'"* 
See  Chap.  I.  No.  12.  Now  if  any  law,  re- 
quiring a  single  act  of  obedience,  as  in  the 
case  before  us,  do  not  specify  the  act  intend- 
ed in  such  a  manner  as  to  be  understood 
by  those  who  read  and  study  it  without 
partiality,  it  is  absurd  to  talk  of  its  promul- 
gation. For  what  is  meant  by  proniulging 
a  law,  but  publicly  making  known  the 
commanding  will  of  the  legisialor,  with  re- 
gard to  this  or  the  other  atluir?  Yet  this, 
according  to  Messrs.  Horsey  and  Wil- 
liams, has  not  been  done,  respecting  tlie 
law  of  baptism;  for  the  principal  word  in 
that  law  is  an  equivocal,  open,  general 
term,  and  so  obscure,  that  the  most  eminent 
authors  are  divided  about  its  meaning. 
Nor  does  the  apostolic  practice  explain  it. 
Our  Lord,  indeed,  gave  a  command  to  bap- 
ti:ie  ;  by  which  it  is  universally  understood, 
that  he  designed  the  performance  of  a 
single  action ;  lor  nobody  supposes,  that 
sprinkling,  pouring,  and  plunging,  must  all 
be  united  to  constitute  baptism.  But  what 
particular  action  he  meant  by  the  Greek 
verb,  is  quite  as  uncertain  as  what  the 
Psalmist  intended  by  the  Hebrew  term, 
Selah.  All  we  can  learn  is  this :  As  the 
latter  eeems  to  contain  a  direction  to  those 
concerned  in  the  sacred  music,  to  perform 
that  music  in  some  way  or  other;  so,  the 
former  denotes  an  application  of  water  to 
the  subject,  "  in  some  form  or  other;"  for, 
on  the  authority  of  Mr.  Horsey,  nothing 
farther  is  determined  by  it.  Such  is  the 
lie  flus  ultra  of  its  meaning  !  The  trum- 
pet gives  an  uncertain  sound,  and  who  shall 
prepare  hhmelf  to  the  battle?  It  follows, 
therefore,  on  the  principles  opposed,  that 
the  law  of  baptism  has  not,  Avith  regard  to 
us,  been  promulged.  We  have  been 
used  to  think  that  the  laws  of  Christ  were 
equally  determinate,  fixed,  and  plain,  with 
the  gospel  of  Christ ;  and  Paul  mforms  us, 
that  the  gospel  which  he  preached  was  not 
yea  and  nay,  but  always  affirmative 
and  always  the  same.  Not  so  the  law  of 
baptism,  if  our  opposers  be  right ;  for  it  is 


Commpnt.  vol.  i.  Introduct.  sect.  ii. 


this,  that,  and  the  other,  but  nothing  deter- 
minate, nothing  certain. 

The  frincipal  enacting  word  in  a  posi- 
tive lav)  of  the  New  Testament,  an  equivo- 
cal term  ;  and.  so  obscure,  that  the  most  em- 
inent writers  are  divided-  about  its  meaning! 
Strange,  indeed.  For,  fond  as  our  breth- 
ren are  of  this  idea,  were  either  of  them 
(he  legislator  in  a  civil  state,  and  to  act  a 
similar  part,  he  would  soon  be  accounted 
either  a  fool  or  a  tyrant.  But  I  am  persuad- 
ed, that  his  wisdom,  his  rectitude,  and  his 
benevolence,  would  all  revolt  at  the  thought 
of  such  a  procedure.  Admitting  this  rep- 
resentation of  our  Lord's  conduct  in  his 
legislative  capacity  to  be  just  and  fair, 
mankind  may  think  themselves  happy  that 
he  has  not,  in  this  respect,  had  more  imita- 
tors among  the  petty  sovereigns  of  the 
earth.  Britons,  at  least,  would  quickly  be 
disposed  to  execrate  the  measures  of  par- 
liament, were  the  three  estates  to  adopt 
the  idea  and  act  upon  it.  How  often  and 
how  justly  have  the  canons  and  decrees  of 
the  Council  of  Trent  been  severely  cen- 
sured for  their  studied  ambiguity  !  Thus 
Bp.  Stillingfleet,  concerning  that  matter: 
"  This  Avas  one  of  the  great  arts  of  that 
council  to  draw  up  their  decrees  in  such 
terms  as  should  leave  room  enough  for 
eternal  wranglings  among  themselves ;  pro- 
vided they  agree  in  doing  the  business  ef- 
fectually against  the  heretics,  as  the)''  were 

pleased    to     call    them."* Thus    We- 

renfelsius  :  "  Integrity  was  wanting  in  the 
fathers  of  the  Trent  synod,  when  they 
studiously  left  ambiguity  and  obscurity  in 
a  great  part  of  their  canons  and  decrees."! 
Whether  in  thus  acting,  they  had  the  sup- 
posed ambiguity  of  our  Lord's  canon  con- 
cerning baptism  in  their  eye,  we  dare  not 
assert ;  but  every  one  must  allow,  if  Messrs. 
Horsey  and  Williams  be  right,  that  they 
might  have  ])leaded  the  most  venerable  ex- 
ample for  such  a  conduct. 

Banri^co,  an  equitocol,  open,  general  term. ; 
a  term  which,  with  equal  facility,  admits 
the  idea  of  plunging  in  Jordan,  of  pouring 
from  the  palm  of  the  hand,  and  of  sprink- 
ling from  the  ends  of  the  fingers !  Our 
author  might  as  well  have  asserted,  that 
its  derivative,  panncrTrjptov,  equally  signifies 
a  bath,  large  as  King  Solomon's  brazen 
sea;  a  font,  small  as  those  in  our  modern- 
built-parish  churches ;  and  a  basin,  pre- 
cisely of  the  same  dimensions  with  those 
he  commonly  uses  when  sprinkling  infants. 
But  what  would  learning,  what  would  im- 
partiality have  said,  had  he  made  such  an 
assertion  ? 

A  capital  word  in  positive  divine  law,  an 
equivocal  tenyi — a  term,  so  ambiguous  and 


Preservative  against  Popery,  vol.  ii.  Appendix,  p» 
I  Opuscula,  p.  580. 


P^DOBAPTISM    EXAMINED 


367 


so  obscure^  that  the  most  learned  and  up- 
right do  not  with  certainty  know  what  it 
means  !  Then  we  have  need  of  an  infalli- 
ble judge ;  and  were  there  one  at  Rome, 
it  would  be  worth  our  while  to  visit  his  ho- 
liness, that  we  might  have  the  obscurity  all 
removed.  For  while  the  Legislator  con- 
siders himself  as  having  fairly  promulged 
his  law,  whether  we  view  its  enacting 
terms    as   equivocal   or    univocal,   it    will 

f)rove  a  serious  fact,  that  they  who  neg- 
ect  or  transgress  it  will  not  be  held  inno- 
cent. With  the  idea  of  ambiguity,  how- 
ever, some  of  our  brethren  seem  delighted. 
But  so  were  not  the  ancient  Athenians  ! 
for  Abp.  Potter  informs  us,  that  it  was  con- 
sidered as  criminal,  for  any  person  among 
them  to  propose  a  law  in  ambiguous 
terms.*  I  have  heard,  indeed,  that  some 
of  our  pettifogging  lawyers  boast  the 
great  uncertainly  of  our  English  law,  with 
regard  to  the  issue  of  numerous  causes. 
Nor  do  I  wonder  at  it.  But  that  such  wor- 
thy characters,  as  Messrs.  Horsey  and 
Williams,  should  seek  a  refuge  for  their 
cause  in  the  supposed  uncertainty  of  divine 
law,  is  truly  amazing!  Were  they  disput- 
ing with  Roman  Catholics,  or  discussing 
almost  any  subject  of  a  theological  kind, 
except  that  of  infant  sprinkling,  they  would 
labor  to  establish  against  every  opposer, 
the  certainty,  the  precision,  and  the  suffi- 
ciency of  divine  law  and  apostolic  example. 
This  at  least  has  been  the  common  prac- 
tice of  Protestants.  For  instance  :  Tur- 
reftinus  (de  Baptismo)  speaks  to  the  fol- 
lowing etTect:  It  is  not  lavvlul  to  suppose 
that  Christ,  in  a  very  important  aflair  of 
Christianity,  would  so  express  himself, 
that  he  could  not  be  understood  by  any 

mortal. t Dr.    Ridgley:    "In    order    to 

our  yielding  obedience,  it  is  necessary  that 
God  should  signify  to  us,  in  what  instances 
he  will  be  obeyed,  and  the  manner  hoxD  it 
is  to  be  pertormed;  otherwise  it  would 
rather  be   fulfilling   of  our  own  will  than 

his."| Dr.    Owen:    "The  sole  reason 

why  he  [the  apostle]  did  make  use  of  it 
[the  word  .vivetyJ]  was,  that  from  the  na- 
ture and  notion  of  it  among  men  in  other 
cases,  we  may  understand  the  signification 
of  if,  what  he  intends  by  it.  It  is  not  for 
us  to  charge  the  apostle  with  such  obscuri- 
ty, and  expressing  his  mind  in  such  un- 
couth terms."§ Mr.  Benjamin  Ben- 
net:  '"It  is  a  reproach  to  the  lawgiver, 
blaspheiny  against  him,  to  suppose  that  any 
of  his  upright  sincere  subjects,  cannot  find 
out  the  meaning  of  his  laws,  with  all  their 
care  and  diligence,  even  in  the  necessary 
essential   points   of  their  faith  and  obedi- 


'  Antiquities  ot'  Grefcc  vol.  i.  chnp.  xxv.  edit.  1G07 
t  Ins'ltut.  Inc.  xix.  q'liesr.  xviii.  i  4. 
*  Hoiiv  of  Div.  TUiC-it.  xcl.  xcii.  p.  491. 
S  On  {leb.  v;j.  .2,  -'G.  v  1  i.i.  pp.  ??2,  '>56. 


ence."* Mr.  Bradbury  :    "  The    words 

[of  our  Lord,  Matt,  xxviii.  19,]  ought  to  be 
taken  in  their  plain  and  natural  sense,  be- 
cause they  are  a  lasting  form  to  the  end  of 
time.  For  Christ  to  give  us  expressions 
that  people  cannot  understand,  would  be 
only  to  abuse  them.  It  is  unworthy  of 
Him  who  is  the  light  of  the  world,  in  whose 
mouth  there  was  no  guile.  .  .  .  [Such]  is  the 
plain  and  natural  senss  of  the  words ;  and 
therefore  to  twine  and  torture  them  willi 
conjectures  and  mayhe's,  is  making  Christ, 
not  a  teacher,  but  a  barbarian,  by  not  ut- 
tering words   that  are  easy  to  be  under- 

stood."t Anonymous  :     "  A    confusion 

in  terms  would  at  length  produce  entire- 
ly the  same  effect,  as  the  confu.sion  of  lan- 
guages ;  vague  and  equivocal  expressions 
would  render  the  most  accurate  notions  li- 
able to  continual  contradictions,  and  expose 
truth  itself  to  perpetual  cavils.  As  the 
first  intention  oi  words  is  to  make  known 
our  ideas  to  each  other,  the  principal  mer- 
it of  every  language  [and  of  every  dis- 
course] must  consist  in  the  clearne.?s  and 

precision  of  its   terms. "| Bp.  Taylor: 

'' It  is  certain  God  put  no  disguises  upon 
his  own  commandments,  and  the  words  are 
meant  plainly  and  heartily ;  and  the  far- 
ther you  remove  from  their  Jirst  sense,  the 
more  you  have  lost  the  purpose  of  your 

rule."§ Samuel  Fothergill,  one  of  the 

people  called  duakers:  '•  Thou  [iMr.  Piik- 
inton]  concludest,  that  water  baptism  may 
be  properly  administered  in  any  decent  ami 
convenient  manner  whatsoevej:  Pray,  who 
must  be  judge  of  this  decency  and  con- 
venience? Any  thing  subjected  to  human 
decision,  with  respect  to  decency  and  con- 
venience, wants,  in  my  judgment,  those 
characters  of  divine  institution  which  be- 
become  the  religion  of  the  holy  Jesus; 
which  is,  '  not  of  the  will  of  the  flesh,  nor 
of  the  will  of  man,  but  of  God.'"i|  Hence 
it  appears,  that  the  plea  of  our  brethren 
for  a  latitude  of  administration,  from  the 
supposed  ambiguity  of  the  law,  is  not  only 
contrary  to  the  avowed  sentiments  of  Pro- 
testants in  other  cases,  but  an  encourage- 
ment to  those  who  entirely  reject  the  ordi- 
nance, See  Reflect.  III.  and  Chap.  I.  No. 
4,  8,  12,  13,  29.     Reflect.  II,  III. 

The  following  quotation,  mutatis  mutan- 
dis, will  here  apply  with  peculiar  force. 
Thus,  then,  Mr.  Vincent  Alsop  :  "  I  can- 
not imagine  what  greater  reproach  he 
[Dr.  Goodman]  could  throw  upon  these  fa- 
mous [Thirty-nine]  Articles  and  their  wor- 
thy compilers,  than   to  suggest  that  they 

■Irftilrum  p.  60. 

t  Duly  ami  Uoct.  of  Bap.  pp.  I">0,  173. 

*  Moiitl)ly  Rovicw,  vol.  Ixxiv,  pp.  537,  o^-l 

§  Durlor  Dubitant.  b.  I.  cliap.  i.  p.  26.  ViiJ.  Chamei- 
rum,  Panstrat,  torn.  I.  1.  Jtv.  c.  Iv.  S  16  ;  c.  l.v.  S  2. 

il  Koiiiarlis  on  an  Address  to  the  People  calleil  Qua- 
kers, pp.  6,  7. 


368 


p=<edobaptism  examined. 


were  calculated  for  all  meridians  and  lati- 
tudes; as  if  the  Church  did  imitate  Ao|ta<; 
the  Delphian  Apollo,  whose  oracles  wore 
tifo  faces  under  one  hood,  and  were  pen- 
ned like  those  amphilogies,  that  cheated 
Crcesus  and  Pyrrhus  into  their  destruction  ; 
or  as  if,  like  Janus,  they  looked,  Trpoaaco  Kai 
oTnaaw,  backu'avds  and  forwards  ;  and  like 
the  untouched  needle,  stood  indifl'erently 
through  the  two  and  thirty  points  of  the 
compass.  The  Papists  do  never  more  ma- 
liciously reproach  the  scripture,  than  when 
tliey  call  it  a  Lesbian  Tule,  a  nose  of  wa.v, 
a  leaden  dagger,  a  pair  of  seainan''s  tro7v- 
sers,  a  moveable  dial,  you  may  make  it 
what  o'clock  you  please  :  and  yet  they  nev- 
er arrived  at  that  height  of  blasphemy,  as 
to  say  it  was  industriously  so  penned  b\' 
the  amanuenses  of  the  Holy  Ghost,  I  dare 
not  entertain  so  little  charity  for  an  assem- 
bly of  holy  and  learned  men,  convened  up- 
on so  solemn  an  occasion,  that  they  would 
play  leger-de-main,  and  contrive  us  a  sys- 
tem of  divinity  which  should  be  instru- 
mentnm  pads  non  veritatis.  The  conven- 
ticle of  Trent,  indeed,  acted  like  themselves, 
that  is,  a  pack  of  jugglers,  who,  when  they 
were  graveUed  and  knew  not  how  to  hush 
the  noise  and  importunate  clamor  of  the 
bickering  factions,  the  craftier  leading  men 
found  out  a  temper,  as  they  called  it,  to 
skin  over  that  wound  which  they  could  not 
Jieal.  and  durst  not  search.  And  what  was 
the  success  of  these  carnal  policies  ?  only 
this,  both  parties  retained  their  differing 
opinions,  believed  just  as  they  did  before  ; 
and  yet  their  opinions  were  directly  con- 
trary to  one  another,  though  both  supposed 
to  agree  with  the  decree  of  the  council. . . . 
If  the  trumpet  gives  an  uncertain  sound,  it 
is  all  one  as  if  it  were  not  sounded.  That 
which  is  every  thing,  and  every  where,  is 
nothing  and  no  where.  That  which  has 
no  determinate  sense,  has  no  sense ;  and 
that  is  very  near  akin  to  nonsense.  The 
Jews  indeed  have  a  tradition,  that  the  man- 
na was  what  every  man's  appetite  could 
relish;  and  such  a  religion  would  these 
men  invent  as  should  be  most  flexible.  .  .  . 
Strange  it  is,  that  religion,  of  all  things  in 
the  world,  should  be  unfixed,  and  like  Ue- 
los  or  0-Brazile,  float  up  and  down  in  va- 
rious and  uncertain  conjunctures  !"*  Per- 
fectly similar  are  the  animadversions  of 
Dr.  Edwards  on  Bp.  Burnet's  E.rposilion 
of  the  Tkirty-nine  Aiiicles ;  for,  among 
other  things,  he  says  :  "  He  hath  made  the 
articles  of  our  church  a  nose  of  wax,  and 
accordingly  he  bends  and  wrests  them 
which  way  he  pleases.  .  .  .  According  to 
this  learned  prelate,  we  do  not  know  the 
meaning  of  a  great  part  of  our  articles, 
and  consequently  they  are  of  no  use,  for 
ivhat  is  unintelligible  is  so.  .  .  .  This  way 

*  5oiifj  Ktiijiiir)-,  pp.  (jij,  Ct. 


of  dealing  with  the  articles  seems  to  me  to 
be  a  very  severe  reflection  on  our  first  per- 
Ibrmers,  the  pious  and  learned  compilers 
of  these  articles,  as  if  they  were  not  able 
to  write  or  dictate  sense :  or  could  not 
speak  grammatically,  and  so  as  to  be  un- 
derstood ;  or  as  if  they  purposely  designed 
obscurity,  and  that  in  some  ol  the  most 
considerable  points  of  our  religion;  as  if 
they  studied  to  perplex  men's  minds, 
and  ensnare  their  consciences.  .  .  .If  the 
words  and  expressions  be  voted  doubt- 
ful and  of  uncertain  signification,  the 
thing  itself,  the  matter  couched  in  them, 
will  soon  be  insignificant  and  vain."* 

But  why  should  the  word  baptism  be 
esteemed  so  equivocal  and  so  obscure  7 
Is  it  because,  in  different  connections,  it  is 
used  in  various  acceptations ;  such  as  im- 
mersion, washing,  pouring,  and  sprinkling? 
For  the  sake  of  argument,  and  for  that  on- 
ly, we  admit  the  reality  of  those  various 
acceptations.  But  is  that  a  suilicient  rea- 
son for  pronouncing  the  word  equivocal, 
and  for  considering  the  sense  of  it  in  di- 
vine law  as  unce7'tain  ?  If  so,  we  shall 
find  comparatively  but  few  terms  in  any 
language  that  are  not  equivocal  and  of 
dubious  meaning.  The  reader  needs  only 
to  dip  into  a  Hebrew  or  a  Greek  Lexicon; 
into  Ainsworth's  Latin,  or  Johnson's  Eng- 
lish Dictionary,  to  be  convinced  of  this. 

Had  there  been  any  controversy  among 
the  Jews,  in  the  latter  times  of  their  civil 
state,  about  the  manner  of  performing  cir- 
cumcision, they  might,  on  the  principles  of 
our  opposers,  have  reasoned  thus :  "  The 
words  of  our  law  are  equivocal,  open,  gen- 
eral terms  ;  by  which  nothing  is  deter- 
mined, but  that  a  superfluous  incumbrance 
(the  top,  ov  protuberance  of  something  per- 
taining to  the  subject)  should  be.  in  some 
form,  or  other,  cut,  or  cut  oft".  We  may 
therefore  cut,  or  pare,  the  nails  ol"  our  fin- 
gers, or  of  our  toes,  instead  of  circumcis- 
ing the  foreskin.  For  the  cutting  re- 
quired, is  merely  the  ceremonial  part  oi"  a 
positive  institute ;  and  therefore  only  a 
circumstance,  like  that  of  number,  of  time, 
of  gesture,  or  of  place,  in  various  other  af- 
fairs. If  a  sharp  instrument  be  but  ap- 
plied to  any  part  ol"  our  bodies,  so  as  to 
make  an  incision, f  or  an  amputation  of 
something  belonging  to  our  own  persons, 
it  is  perfectly  equivalent,  equally  valid, 
with  cutting  off  the  praputium.  Besides, 
the  latter  it  harsh,  severe,  and  indecent,  es- 
pecially with  regard  to  adult  persons :  it 
shocks  our  feelings,  and  exposes  us  to  a 
thousand  reproaches  amongst  our  Gentile 
neighbors.     We  have    indeed  our  doubts, 


■  Discourse  conce.rniiig  Truth  and  Error,  j)fi.  425,  423. 

t  The  learned  Vuudcr  Waoyen  informs  us,  that  cir- 
cumcision, as  performed  by  the  Arabians  and  some  oth- 
ers, is  only  an  irirision  made  in  llie  pra'putium,  which 
aftexwards  is  eutirelv  healed.   V'aria  Sacra,  pp  332,  333. 


FiEDOBAPTISM    EXAMINED. 


369 


whether  it  was  originally  practised  in  that 
rigid  sense  for  which  some  of  our  brethren 
plead.  But  were  it  incontestably  proved, 
that  our  Hither  Abraham  actually  circum- 
cised his  foreskin,  and  that  his  immediate 
descendants  followed  his  example,  there 
are,  we  conceive  sufficient  reasons  for  our 
adopting  a  different  method.  The  faith 
and  obedience  of  the  renowned  Abraham, 
we  all  know,  were  tried  in  a  singular  man- 
ner on  various  occasions ;  and,  perhaps, 
the  blessed  God  might  give  him  some  inti- 
mation of  his  will  respecting  the  rite  in 
question,  which,  not  being  intended  for 
general  obligation,  was  not  recorded  by 
the  inspired  writer.  But  it  is  the  language 
of  God  as  penned  by  Moses,  that  is  the 
rule  of  our  conduct ;  and  it  is  plain  that 
the  words  are  of  an  equivocal,  open,  gen- 
eral meaning,  and  far  I'rom  being  confined 
to  the  circumcising  of  the  prseputium.  It 
should  be  carefully  remembered  also,  that 
our  great  progenitor  and  his  immediate  off- 
spring, lived  in  times  when  civilization,  and 
a  sense  of  delicacy  were  far  from  having 
arrived  at  their  present  stage  of  refine- 
ment: nor  had  our  venerable  fathers  much 
intercourse  with  the  nations  around  them. 
Now  it  is  evident,  that  what  was  considered 
as  decent,  or  not  much  disgustful,  in  a  rude 
uncultivated  age,  may  become,  in  a  course 
of  time  quite  the  reverse.  This  we  ap- 
prehend is  a  fact  in  the  case  before  us. 
So  that  were  we  to  insist  on  performing 
the  ceremony  in  that  sanguinary  and  pain- 
ful manner,  for  which  some  few  contend, 
it  would  be  an  insuperable  bar  to  the  pol- 
ished Greeks  and  Romans  around  us  be- 
coming proselytes  to  our  divine  religion, 
and  an  occasion  perhaps  of  their  final  ruin. 
But  who  can  imagine  that  the  God  of  Isra- 
el would  be  pleased  with  such  scrupulosity, 
as  tended  to  continue  the  Heathens  in 
their  idolatry?  a  scrupulosity  too,  about 
that  which  is  no  where  precisely  and  in- 
controveriably  required.  We  remember 
with  pleasure,  nor  can  we  forget  that  con- 
descending declaration  of  God,  recorded  by 
one  of  our  minor  prophets:  'I  desired  mer- 
cy and  not  sacrifice  ;  and  the  knowledge 
of  God.  more  than  burnt  offerings.'  To 
enforce  the  rite  in  a  manner  so  disgusting 
to  the  delicacy  and  ease  of  our  polite 
neighbors,  who  may  be  at  any  time  in- 
clined to  forsake  their  old  superstitions,  and 
\o  shelter  themselves  under  the  wings  of 
the  Schechina,  would  be  like  putting  new 
wine  into  old  bottler,  and  greatly  retard  the 
progress  of  our  holy  religion."  Thus,  on 
the  principles  of  our  brethren,  and  in  their 
language,  mutatis  mutandis,  might  the 
Jews  have  reasoned  away  a  divine  com- 
mand. 

Again:    Were  our  opposers  to   apply 


the  word  baptism  to  one  of  those  Greek 
verbs  that  were  used  by  our  Lord  in  the 
institution  of  his  last  supper,  many  of  them 
would  be  presented  with  a  new  discover)', 
both  of  the  nature  and  the  design  of  the 
ordinance  ;  for,  when  contemplating  its  ad- 
ministration, they  would  soon  behold,  with 
Roman  Catholics  and  some  others,  the  ol- 
ficiatmg  minister  wearing  the  character  of 
a  priest,  and  offering  a  sacrifice  to  God. 
The  original  word,  to  which  I  advert,  is  the 
verb  TToieiv;  Avhich  signifies  to  do,  as  plainly 
as  pairri^civ  signifies  to  dip.  Hoistv,  how- 
ever, in  different  connections,  admits  a  great 
number  of  acceptations ;  no  fewer,  even  in 
the  New  Testament,  according  to  Mr. 
Parkhurst,  than  twenty-six:  and  among 
others,  like  facere,  to  which  it  answers,  it 
undoubtedly  signifies,  in  some  passages  of 
the  Greek  classics  and  of  the  Septuagint 
version,  to  offer,  or  present  an,  oblation  to 
God.  On  this  remote  sense  of  the  term, 
the  propriety  of  talking  about  a  priest  aX 
the  Lord's  table ;  about  his  off'ering  the 
bread  and  wine ;  about  an  altar,  and  a  sa- 
crijice,  chiefly  depends :  just  as  the  prac- 
tice of  pouring  or  sprinkling,  instead  of  im- 
mersion, depends  on  a  supposeil  secondary 
sense  of  the  word  0a-:rTi^tiv.  But  let  us  liear 
Dr.  Brett  on  the  subject 

"  There  is  yet,"  says  he,  "  a  more  evident 
proof  to  be  found  in  the  scripture,  even  in 
the  very  words  of  the  institution,  to  prove 
that  we  are  required  to  offer  the  bread  and 
wine  to  God,  when  we  celebrate  the  iioly 
eucharist,  '  This  do  in  remembrance  of  me.' 
Dr.  Hickes,  in  his  Christian  Priesthood,  p. 
5S,  &c.,  proves,  by  a  great  many  instances, 
that  the  word  t^ouiv,  to  do,  also  signifies  to 
offer,  and  is  very  freq'uently  used  both  hy 
profane  authors,  and  by  the  Greek  transla- 
tors of  the  Old  Testament  in  that  sense ; 
and  so  also  is  the  Latin  word  facere.  I 
will  transcribe  a  few  of  those  instances, 
and  those  who  desire  more  may  con- 
sult Dr.  Hickes's  book.  Herodotus,  lib.  i. 
cap.  cxxxii.  says:  'Without  one  of  the 
Magi  it  is  not  lawful  for  them,  vauiadai,  to 
offer  a  sacrifice.'  And  in  the  Septuagint 
translation  of  the  Old  Testament,  vvhicii  ail 
the  learned  know  is  followed  by  the  writers 
of  the  New  Testament,  even  where  tiiey 
cite  the  words  and  speeches  of  our  Saviour, 
it  is  so  used:  as  Exod.  xxix.  36,  'Thou 
shalt  offer,  n-oir/atu,  a  bullock :'  verse  33, 
'  This  is  that  which.  Toioo-iif,  thou  shall  offer 
upon  the  altar:'  verse  39,  'The  one  lamb, 
jro(;jT£is,  thou  shalt  offer  in  the  morninsr,  and 
the  other  lamb,  Troinam,  thou  shalt  offer  in 
the  evening.'  So  likewise  Exod.  x.  25. 
In  all  which  places  the  word,  which  is 
translated  offer,  and  which  in  this  last  text 
is  translated  sacrifice,  and  which  in  these 
and  many  other  places  will  bear  ?iooMcr 


their  principles  and  reasonings  concerning  sense,  is  the  very  word  which  in  the  institu- 
Vol.  1. — Uu. 


370 


P^DOBAPTISM    EXAMINED. 


tion  of  the  eucharist  is  translated  do.  And 
even  our  English  translators  have  some- 
times used  the  word  do  in  this  sacrificial 
eense ;  as  particularly  Lev.  iv.  20.  Here 
our  English  translation  is,  '  And  he  shall 
do  with  the  bullock,  as  he  did  with  the  bul- 
lock for  a  sin  offering,  so  shall  he  do  with 
this.'  Here  indeed  they  have  put  in  the 
word  with,  without  any  authority :  the 
Greek  is,  he  shall  do  the  bullock^  as  he  did 
the  bullock,  so  shall  he  do  this :  where  do 
plainly  signifies  offer.  .  .  .  That  the  words 
ol'  the  institution,  tuvto  -rroutTt,  do  this,  are  to 
be  understood  in  this  sacrificial  sense,  is 
manifest  from  the  command  concerning  the 
cup,  which  is,  '  This  do  ye,  as  oft  as  you 
drink  it,  in  remembrance  of  me.'  For  ex- 
cept we  understand  the  words  in  such  a 
sense,  they  will  be  a  plain  tautology.  But 
translate  it,  as  I  have  showed  the  words 
will  very  probably  bear.  Offer  this :  make 
an  oblation  or  libation  of  this,  as  oft  as  ye 
drink  it  in  remembrance  of  me,  and  the 
sense  is  very  good.  ...  A  -priest  therefore 
is  necessary  and  essential  to  the  due  ad- 
ministration of  this  sacrament."*  On  this 
reasoning  Dr.  Doddridge  remarks :  "  Be- 
cause the  word  touiv  signifies,  in  some  few 
instances,  to  sacrifice,  Dr.  Brett  would  ren- 
der it,  [rotiro  rouiTc'\  sacrifice  this  ;  whence 
he  infers,  that  the  eucharist  is  a  sacrifice.''''] 
But  though  Dr.  Doddridge  very  justly  con- 
siders the  argument  of  Dr.  Brett  as  quite 
inconclusive,  I  may  be  permitted  to  ob- 
serve ;  that  he  has  proved  the  sacrificial 
sense  of  the  term  ttoiciv,  in  certain  connec- 
tions, by  far  better  evidence  than  I  have 
ever  yet  seen  produced  by  our  opposers,  in 
favor  of  that  secondary  sense  of  the  word 
Pawri^ctv,  on  wliich  their  constant  practice 
proceeds.  The  reasoning  of  Dr.  Brett  may 
therefore  teach  them  the  necessity  of  abid- 
ing by  the  natural  and  obvious  meaning  of 
the  term  in  dispute;  for  it  is  impossible,  I 
think,  to  confute  him  on  any  other  ground. 
Farther :  To  show  the  impropriety  of  our 
brethren's  conduct  when  reasoning  on  the 
word  before  us,  we  will  suppose  our  Lord  to 
have  used  the  term  vitttu,  which,  in  its  pri- 
mary acceptation,  signifies  a  partial  appli- 
cation of  water  to  a  person,  by  icashing  fiis 
hands.  Now  had  this  been  our  Legisla- 
tor's conmianding  term,  its  native  and  most 
common  signification  would  undoubtedly 
have  been  pleadi^d  ajjainst  an  immersion 
of  the  whole  body.  But,  on  the  principle 
of  interpretation  adopted  by  our  ojiposers, 
the  argument  might  easily  have  been 
evaded.  For  we  might  have  replied,  N/rrw 
is  an  equivocal,  open,  general  term.  It  sig- 
nifies not  only  to  wash  the  hands,  but  also 
the  feet  and  the  face.     Nay,  it  is  manifest- 

•  True  Scrip.  Account  of  the  Eucharist,  pp.  81,  82  53- 
J31. 
t  Note  on  1  Cor.  xi.  ■^. 


ly  used  to  express  an  entire  plunging.  For 
thus  it  is  written :  Every  vessel  of  wood 
shall  be  rinsed,  n^n^rai,  in  water,  (Lev. 
XV.  12.)  Agreeably  to  which,  Mr.  Park- 
hurst  says,  it  signifies,  (in  John  ix.  7,  11, 
15,)  to  wash  the  whole  body;  and  so 
Schwarzius  understands  it.  So  equivocal 
is  the  term,  and  of  such  various  application, 
that  the  Septuagint  uses  it,  as  Mintert  ob- 
serves, to  express  the  idea,  of  raining  down, 
or  of  sending  a  shower,  (Job.  xx.  23.) 
Again :  We  will  suppose  our  Lord  to  have 
expressed  his  law  in  Latin,  and  that  he 
used  the  word  perfundo,  instead  of  the 
the  Greek  /ffaTrnfcj.  We  will  farther  sup- 
pose, that  the  primary  meaning  of  the 
Latin  verb  is  pleaded  against  us.  In  this 
case  we  might  have  replied,  It  not  only 
signifies  to  sprinkle  and  to  pour,  but  also  to 
bathe:  in  proof  of  which,  we  appeal  to 
Ainsworth,  and  to  the  authorities  produced 
by  him.* 

We  will  indulge  imagination  and  sup-  ■ 
pose,  on  the  contrary,  that  our  Lord  had 
caused  his  law  of  baptism  to  be  written  in 
modern  English ;  and  that,  instead  of  the 
word  PavTi^cj,  we  had  found  the  term  bathe 
or  dip  ;  even  this  would  have  been  liable 
to  similar  objections.  Our  opposers  might 
still  have  recurred  to  their  old  exception : 
It  is  an  equivocal,  open,  general  term  ;  and 
signifies  to  sprinkle,  to  wet,  or  bedew,  as 
well  as  to  plunge.  In  confirmation  of 
which  they  might  have  said:  "As  to  the 
word  bathe,  it  is  frequently  used  by  our  cor- 
rectest  writers  and  speakers,  in  such  connec- 
tions where  plunging  cannot  possibly  be 
intended.  Nothing,  for  instance,  is  more 
common  among  us  than  to  say.  Such  an 
one's  cheeks  are  bathed-  in  tears:  when  we 
only  mean,  that  the  tears  trickle  plentifully 
down  his  cheeks:  by  which  the  idea  of 
sprinkling  is  conveyed,  rather  than  that  of 
plunging.  To  bathe,  signifies  also  to  sup- 
ple or  soften  by  the  outward  application  of 
warm  liquors,  as  Dr.  Johnson  informs  us : 
for  which  he  produces  the  authority  of  Mr. 
Dryden,  who  says,  /'//  bathe  your  wounds 
in  tears  for  my  offence.  Still  the  word 
bathe  is  rather  in  favor  of  sprinkling  than  of 
immersion."  As  to  the  term  (///;,  they 
miglit  have  said:  '•  It  is  plain  the  word  is 
often  used  where  a  total  immersion  cannot 
be  designed.  So  we  read  that  Jonathan 
'  put  forth  the  end  of  the  rod  which  was  in 
his  hand,  and  dipped  it,  e0aipcv  avro,  in  a 
honey-comb. 't  Again,  '  Send  Lazarus 
that  he  may  dip,  /?a'f"),  the  tip  of  his  finger 
in  water.'l  It  is  also  common  for  us  to 
speak  of  dipping  a  pen  in  the  ink.  Some- 
times abo  the  word  is  used  allusively,  in  a 


'  To  wbicli  may  be  added,  Virg.  Georg.  I.  194.    2En; 
Vlll.  .589. 
t  1  Sam.  xiv.  27.  Soptuag. 
;  Luke  xiv.  24. 


P^DOBAPTISM    EXAMINED. 


371 


sense  equally  foreign  from  the  idea  of  an 
entire  immersion.  For  example,  thus:  I 
have  just  dipped  into  the  works  of  such  an 
author.  Now  this,  far  from  signifying  that 
I  leel  my  mind,  as  it  were,  immersed  in  the 
author's  writings,  only  means,  as  Johnson 
tells  us,  that  I  have  entered  sliglitly  into 
them.  Nay,  sometimes,  when  the  term 
dip  is  used  with  reference  to  a  liquid,  it 
means  no  more  than  to  vioisleri,  to  xoet,  as 
the  same  celebrated  author  informs  us ; 
who  confirms  that  sense  of  the  word,  by 
appealing  to  the  following  lines  of  our  fa- 
mous English  classic,  Milton: 

*  And  tho'  not  mortal,  yet  a  cold  shudd'ringdew 
Dips  me  all  o'er,  as  when  the  wrath  of  Jove 
Speaks  thunder.' 

Evident  proofs,  they  might  have  added, 
that  the  words  dip  and  bathe,  as  well  as 
jSonrc*  and  parrri^ai^  are  equivocal,  open,  gen- 
eral terms;  which  do  not  determine  any 
thing  farther,  than  that  water  should  be 
applied  to  the  subject  in  some  form  or  oth- 
er." On  such  principles,  and  by  such 
reasonings,  the  natural  and  primary  mean- 
ing of  any  word,  in  any  law,  or  in  any 
language,  might  be  quickly  explained 
away.  Were  this  principle  of  interpreta- 
tion universally  admitted  and  applied,  no 
law  upon  earth  could  maintain  its  author- 
ity, or  obtain  its  end.  The  obligation  of 
laws,  and  obedience  to  lawgivers,  would 
be  little  more  than  empty  names.  Nor 
could  any  doctrine,  or  any  fact,  contained 
in  the  Bible,  stand  its  ground  against  the 
operation  of  this  principle.  For  by  re- 
jecting the  natural  sense  of  inspired  terms, 
whenever  we  find  it  uncompliant  with  our 
inclination  ;  and  by  adopting  a  secondary, 
uncommon,  or  allusive  acceptation  of  (hem, 
as  often  as  we  find  occasion;  it  is  an  easy 
thing  for  the  most  ungodly  person  to  man- 
utacture  a  creed,  as  well  as  ritual,  entirely 
to  his  own  liking,  out  of  those  materials 
which  the  scripture  furnishes,  let  the  real 
meaning  of  prophets  and  apostles  be  what 
it  may.  Yes,  he  must  be  a  dull  geniu 
who  cannot,  by  proceeding  on  this  princi- 
ple, frame  a  theological  system  to  suit  his 
own  taste,  in  such  a  manner  as  to  leave 
but  little  room  for  the  subjecting  of  his  un- 
derstanding, his  conscience,  and  his  will  to 
divine  authority ;  or  so  as  to  have  but  lit- 
tle occasion  for  the  practice  of  that  self-de 
nial,  which  is  represented  by  our  Lord  as 
a  distinguishing  mark  of  true  godliness 
For,  grant  but  the  liberty  of  taking  the 
principle  words  of  a  law,  of  a  narrative, 
or  of  a  doctrine,  in  a  secondary  and  remote 
sense,  where  metaphor  and  allusion  are 
out  of  the  question,  and  a  person  of  genius 
might  safely  engage  to  evade  any  law,  to 
subvert  any  doctrine,  and  essentially  to 
misrepresent  any  fact,  contained  in  the  Bi- 
ble.   My  acquaintance,  indeed,  with  Ian 


guages,  ancient  or  modern,  is  very  con- 
tracted ;  but  yet  I  may  venture  to  conclude 
on  the  gronnd  of  analogy,  that  there  are 
few  terms  in  any  language  which  are  not 
as  liable  to  an  improper,  allusive,  and  sec- 
ondary acceptation,  as  the  word  baptism. 
Why,  then,  in  the  name  of  common  sense 
and  of  common  impartiality — why  should 
that  emphatical  and  enacting  term  /JaTm^o), 
be  singled  out  as  remarkably  equivocal  1 
Why  represented  as  obscure  to  such  a  de- 
gree, ''  that  the  most  eminent  critics,  com- 
mentators, and  lexicographers  arc  divided 
in  their  verdict  about" — what?  Its/;/i/na- 
ry  meaning?  far  from  it.  Here  we  think 
Mr.  Williams  is  under  a  gross  mistake; 
for,  on  the  authority  of  those  numerous 
testimonies  which  have  been  laid  before 
the  reader,  we  may  safely  assert,  that 
there  is  hardly  any  verb  in  the  Greek  Tes- 
tament, about  the  natural,  obvious,  primary 
meaning  of  which,  the  most  eminent  au- 
thors appear  to  be  less  divided.  I  do  not, 
indeed,  recollect  so  much  as  one  learned 
writer,  in  the  whole  course  of  my  reading, 
who  denies  that  the  primary  sense  of  the 
term  is  to  dip:  and  as  to  the  different  ac- 
ceptations for  which  our  opposers  plead, 
we  may  ask,  with  Mr.  Locke,  "  What 
words  are  there  not  used  with  great  lati- 
tude, and  with  some  deviation  from  their 
strict  and  proper  significations?"* 

The  manner  of  using  water,  when  bap- 
tism is  administered,  is  a  viere  circum- 
stance, according  to  Mr.  Horsey  ;  for  he 
compares  it  with  various  particulars  in  the 
admini.^tration  of  the  hoi}'-  supper,  that  are 
entirely  circumstantial.  This,  if  I  mistake 
not,  neither  agrees  with  his  own  principles  ; 
with  the  doctrine,  of  positive  institutes,  as 
contained  in  scripture  and  acknowledged 
by  Protestants  ;  nor  with  common  sense. 
Not  with  his  own  principles.  For  when 
he  baptizes  a  chill,  in  what  does  he  con- 
sider the  act  of  baptizing  to  consist?  In 
taking  the  infant  in  his  arms?  he  never 
imagined  it.  In  pronouncing  the  solemn 
form  of  words  ?  by  no  means ;  for  then  he 
must  consider  himself  as  baptizing  the 
subject  witliout  any  water  at  all.  In  put- 
ting his  fingers  into  the  water?  no  such 
thing ;  for  still  no  water  is  applied.  In 
verblil  addresses  to  God  for  a  blessing 
upon  the  child,  or  in  exhortations  to  the 
parents?  far  from  it;  because  the  same 
consequence  would  follow.  In  what,  then, 
but  the  very  act  of  sprinkling,  or  of  pour- 
ing, in  the  name  of  the  Father,  and  so  on  ? 
But  how  can  that,  in  which  the  very  act  of 
baptizinir  consists,  be  a  mere  circumstance 
of  baptism  ?  Let  a  man's  notions  of  bap- 
tism be  what  they  may,  he  always  coiisid- 
ers,  and  cannot  but  consider,  the  act  of  ap- 

"-  Ejsay  on  Human  UndtiitaiUing,  b.   ii.  chap.  xxxiL 


372 


P^DOBAPTISM     EXAMINED 


plying  water  to  a  person,  or  of  plunging 
him  into  water,  not  as  a  circumstance  of 

baptism,  but  ;is  baptism   itsetf. If   any 

ol"  our  Paedobnptist  bretiiren  still  hesitate, 
let  them  ask  their  own  consciences,  wheth- 
er ihey  consider  themselves  as  performing 
a  circumstance  no  way  essential  to  ba])tisni 
when,  ''in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Spirit,"  they  ap- 
ply water  to  a  child?  The  answer,  doubt- 
less, will  be  in  the  negativ^e.  With  equal 
reason,  therefore,  might  Mr.  Horsey  have 
told  us,  that  eating  bread  and  drinking 
wine  at  the  Lord's  table,  are  circumstances 
of  receiving  the  sacred  supper,  or  that 
walking  is  a  circumstance  of  local  motion; 
as  that  plunging,  pauring,  or  sprinkling, 
is  a  circumstance  of  baptism :  for  no  minis- 
ter of  Christ  can  consider  his  performance 
of  sprinkling,  of  pouring,  or  of  plunging, 
in  the  sublimest  of  all  names,  as  any  thing 
but.  the  very  act  of  baptizing. 

Not  with  the  doctrine  of  positive  insti- 
tutes, as  contained  in  scripture  and  acknowl- 
edged by  Protestants.  If  there  be  any 
force  or  propriety  in  what  our  opponent 
says,  it  must  be  on  supposition  that  what 
he  represents  as  a  circumstance,  is  not  en- 
joined by  our  divine  Lord  ;  tor  whatever  he 
requires  cannot  be  indifferent,  and  therefore 
is  not  a  circumstance.  Had  the  time  of 
day,  the  number  and  posture  of  communi- 
cants, or  the  cjuality  and  quantity  of  bread 
and  wine,  been  appointed  by  the  great 
Lawgiver,  with  reference  to  his  holy  sup- 
per, not  one  of  those  particulars  would 
have  been  a  circumstance :  tbr,  it  is  mani- 
fest, they  would  all  have  been  so  many 
varts  of  one  institution  ;  nor  would  it  have 
been  lawful  to  vary  from  them.  Many 
particulars  of  a  similar  nature  were  appoint- 
ed by  Jehovah  in  the  ordinance  of  the  an- 
cient passover :  but,  being  appointed,  they 
were  of  divine  obligation,  even  though  the 
wvutticB  of  the  institution  extended  to  "  the 
time  of  day"  when  that  festival  should 
commence.  The  Roman  Catholics,  like 
our  author  in  the  present  case,  would  lain 
persuade  us,  that  a  participation  of  wine  at 
the  Lord's  table  is  a  mere  circumstance ; 
but  they  have  been  constantly  told  by  Pro- 
testants, that  it  is  an  essential  part  of  the 
institution :  yet  not  more  so,  than  the  use 
of  water,  in  baptism,  let  "the  mode  of  use" 
be  whatever  it  may.  Besides,  our  oppo- 
nent here  begs  the  question  in  dispute  be- 
tween us,  respecting  the  term  baptism 
Again:  CJmitting  various  divine  appoint- 
ments which  might  be  mentioned  on  this 
occasion,  how  multifarious  were  the  rites 
enjoined  for  the  cleansing  of  an  Tsraelitish 
leper,  as  particularized  in  Leviticus  tlie 
fourteenth  !  They  are  too  numerous  to  be 
given  in  detail ;  but  every  reader  of  the 
heavenly  statute  may  soon  perceive,  that. 


according  to  Mr.  Horsey,  many  of  them 
were  such  ceremonial  parts  of  one  posi- 
tive institute,  as  may  be  called  circumstan- 
ces:  for  there  is  no  reason  to  doubt  but  the 
original  words  there  used  are  as  equivo- 
cal as  the  term  baptism.  As  to  the  avow- 
ed sentiments  of  Protestants,  relating  to  the 
doctrine  of  positive  institutions,  I  would 
refer  my  reader  to  the  preceding  chapter, 
No.  2,  6,  10,  11,  15,  16,  20.  Reflect.  II,  III, 
V,  VI,  VII. 

Not  with  common  sense.  For  if  the 
manner  of  using  water  be  a  circumstance 
of  baptism,  what  in  the  world  can  baptism 
itself  he  1  The  circumstances  of  a  thing 
are  always  considered  as  different  from  the 
thing  itself.  They  attend,  they  accompa- 
ny, or,  if  you  please,  they  stand  about  a 
thing ;  but  they  are  never  considered  as 
THE  thing.  I  should  be  glad  to  know,  on 
these  premises,  what  baptism,  real,  identi- 
cal baptism  is.  It  is  not  sprinkling  of 
water  ;  it  is  not  pouring  of  water  ;  nor  is  it 
plunging  into  water :  for  these  are  only  so 
many  modes  of  using  water  ;  and  the  mode 
of  use  is  no  more  of  the  essence  of  bap- 
tism, than  the  number  of  communicants  at 
the  Lord's  table  is  of  the  essence  of  the 
sacred  supper.  Now  as,  according  to  Mr. 
Horsey,  the  manner  of  using  water  is  only 
a  circumstance  of  baptism;  as  the  word 
/Sanri^to  is  an  equivocal,  open,  general  term ; 
and  as,  according  to  Mr.  Williams,  the  most 
eminent  authors  are  divided  in  their  ver- 
dict about  what  our  Lord  meant  by  it ;  all 
we  can  learn  concerning  the  ordinance  is 
this:  baptism  is  an  unknoicn  something, 
which  has  a  connection  with  water,*  and 
was  practised  by  the  apostles  in  obedience 
to  Jesus  Christ ;  for  on  the  authority  of 
Mr.  Horsey,  whether  you  sprinkle,  or  pour, 
or  plunge,  in  the  name  of  the  eternal  Trin- 
ity, it  is  only  a  circumstavice,  and  not  bap- 
tism itself.  Sprinkling,  pouring,  or  plung- 
ing, as  much  a  circumstance  of  liaptism,  as 
the  number  of  communicants  at  the  holy 
table  is  of  the  sacred  supper !  One  step 
farther,  and  baptism  itself  ("whatever  the 
equivocal  word  means)  will  oe  esteemed  a 
circumstance  of  something  else,  and  its 
obligation  confined,  as  by  the  Quakers,  to 
the  ministry  of  John.  Far  be  it  that  I 
should  imagine  Messrs.  Williams  and  Hor- 
sey intended  to  relax  the  obligation  of  this 
positive  rite  ;  but  whether  their  manner  of 
speaking  has  not  a  tendency  so  to  do,  I 
leave  the  reader  to  judge. 

It  may,  perhaps,  be  objected,  "  Baptism 
signifies  u-ashing ;  which  may  be  perform- 
ed by  plunging,  pouring,  or  sprinkling: 
and  it  is  in  this  view  that  the  different 
modes  of  proceeding  are  called  circumstan- 

'  Mr.  Ilorsey's  words  are,  "  connection  willi  a  river;" 
but  hi.'!  practice,  I  presume;  is  in  connection  with  a  basin. 
Set)  his  sermon,  p.  19. 


P^DOBAPTISM    EXAMINED. 


373 


ces^  That  washing  is  the  native,  primary, 
and  obvious  meaning  of  the  term,  we  do 
not  believe,  nor  can  we  admit,  except  for 
the  sake  of  argument.  Let  it  be  granted, 
however,  tliat  baptism  is  no  other  than 
washing.  What  follows  ?  That  these  three 
different  ways  of  solemnly  using  water  are 
mere  circumstances  of  washing?  nothing 
less.  Because  whether  one  or  another  of  j 
these  various  modes  be  adopted,  it  is  the 
iccLshing  itself,  and  not  a  circumstance  of  it ; 
or  else  there  is  nothing  in  the  whole  solem- 
nity that  has  the  least  appearance  of  any 
euch  thing.  Nor  can  our  opposers  them- 
selves deny  it.  For  whether  they  pour 
water  on  the  head,  or  sprinkle  the  face,  it  is 
all  the  washing  they  pretend  to  perform. 
Consequently,  on  their  own  principles,  it  is 
not  a  circumstance ;  nor  can  they  without 
absurdity  consider  it  in  that  light,  while 
they  are  obliged  to  acknowledge,  that  the 
circumstances  of  a  thing  are  always  differ- 
ent from  the  thing  itself  That  various 
particulars  relating  to  baptism  are  merely 
circumstantial,  we  readily  allow.  For  in- 
stance :  the  age  of  the  candidate,  provided 
he  make  a  credible  profession  of  repent- 
ance and  faith.  The  lime  of  administra- 
tion :  it  may  be  in  the  morning,  at  noon,  in 
the  evening,  or  at  midnight,  as  in  the  case 
of  the  Philippian  jailor.  The  place:  it 
may  be  in  a  river,  a  pond,  or  a  baptistry. 
The  number  of  spectators:  they  may  be 
many  or  kw.  These,  and  other  things  of 
a  similar  kind,  we  look  upon  as  indifterent ; 
as,  properly  speaking,  circumstances :  be- 
cause, not  being  included  in  the  law  of  bap- 
tism, they  make  no  part  of  the  institution. 
These  may  greatly  vary,  while  the  qualifi- 
cations of  the  candidates,  the  whole  form 
of  administration,  and  the  gracious  purpo- 
ses to  be  answered  by  the  ordinance,  are 
essentially  the  same.  But  it  is  quite  other- 
wise, as  to  the  solemn  use  of  water.  For 
if  that  be  omitted,  baptism  itself  is  want- 
ing: if  used  contrary  to  divine  order  and 
primitive  example,  the  ordinance  is  corrupt- 
ed, so  corrupted,  as  not  to  deserve  its  ori- 
ginal name.  See  Chap.  I.  No.  15,  and  Re- 
flect. V.  These  things  being  duly  regarded, 
it  will  appear  surprising  that  so  many  of^ 
our  opposers  inadvertently  speak  of  immer- 
sion, pouring,  and  sprinkling,  as  if  they 
were  mere  circumstances  of  the  appoint- 
ment under  dispute :  an  idea,  so  contrary  to 
scripture,  to  fact,  and  to  common  sense, 
that  it  may  be  considered  as  the  last  refuge 
of  a  desperate  cause. 

Sprinkling,  pouring,  and  plunging,  are 

PERFECTLY     EQUIVALENT,    EQUALLY     VALID, 

says  Mr.  Horsey.  "  Those  that  are  bap- 
tized, are  either  plunged  into  the  water,  or 
water  is  poured  upon  them,  or  they  are 
sprinkled  with  water:  now  which  soever 
of  these  three  ways  is  observed,  we  ought 


to  believe  baptism  to  be  foZid,"  says  the 
Council  of  Trent.*  If  plunging,  pouring, 
and  sprinkling,  be  equally  valid,  it  must  be 
because  they  are  equally  enjoined  by  divine 
law.  But  they  are  three  different  actions, 
as  before  proved,  and  as  all  the  world  will 
acknowledge,  in  reference  to  any  other 
affair.  How  then  shall  a  single  term,  un- 
derstood in  its  proper  and  primary  sense, 
equally  respect  three  different  actions  ?  yet 
an  equal  respect  they  must  have  from  a 
single  term  of  positive  divine  law,  to  render 
them  "perfectly  equivalent,  equally  vahd." 
Before  Mr.  Horsey  pretends  to  evince,  that 
the  w^ord  /iaTn^cj  has  this  plenitude  of  sig- 
nification, we  wisli  him  to  prove,  that  any 
term,  in  any  language,  either  does  or  can 
equally  and  naturally  signify  three  different 
actions.  A  word  that  has  three  senses, 
equally  proper  and  natural  to  it,  is  indeed 
equivocal;  nor  has  it,  properly  speaking, 
any  determinate  sense  at  all.  It  is  a  mere 
term  without  an  idea,  and  deserves  to  be 
banished  from  the  language  to  wdiich  it 
belongs.  See  Reflect."  IIL  There  have 
been  many  disputes  concerning  what  is  the 
proper  and  trice  sense  of  a  word  ;  but  none, 
that  I  have  read,  about  the  number  of  true 
and  proper  senses  which  the  same  word 
bears,  in  the  same  connection.  Di.sputes 
also  have  been  multiplied,  about  the  real 
meaning  of  such  or  such  a  clause  in  divine 
and  human  law;  but  theologians  and  civil- 
ians have  seldom  taken  it  into  their  heads 
to  contend,  wdiether  the  legislator  had 
three  meanings,  or  only  one,  in  any  enacting 
clause.  It  is  pleasing,  however,  for  us  to 
reflect,  that  phmging  is  valid ;  for  so  it  is, 
by  the  confession  of  Mr.  Horsey,  and  by 
that  of  the  whole  Council  of  Trent,  what- 
ever becomes  of  sprinkling  or  pouring. 
But  though  Mr.  Horsey  ussures  us,  that 
plunging  is  perfectly  equivalent,  equally 
valid,  with  pouring  or  sprinkling;  and 
though  he  has  done  it  in  eniphatical  capi- 
tals, yet  he  quickly  insinuates,  that  there  is 
great  severity  in  plunging ;  that  it  must  be 
often  inconsistent  with  the  mild  genius  of 
the  Christian  religion  ;  and  that  it  is  harsh, 
painful,  and  terrifying.]  He  repents,  alas  ! 
he  repents  of  his  honest  concession.  He 
no  sooner  grants  us  the  sanction  of  his 
opinion,  than  he  resumes  it  v.-ith  eagerness, 
by  endeavoring  to  deprive  us  of  all  its 
authority.  But  does  this  worthy  author 
imagine  that  plunging  is  valid,  independent 
of  divine  authority  ?  Or,  tliat  Jesus  Christ 
would  exert  his  authority  to  sanction  a  rite 
that  is  inconsistent  with  his  own  religion  ? 
This,  I  confess,  appears  to  me  as  incompat- 
ible and  unaccountable,  as  our  great  Legis- 


•  CatGchism  of  the  Council  of  Trent,  part  ii.     Of 
Bap.  §  17. 
T  Infant.  Bop.  8tatod,  p.  a(X 


374 


P.EDOBAPTISM   EXAMINED 


lator  having  three  meanings  in  the  same 
enacting  terra  of  his  positive  law. 

Sprinkling,  pouring,  and  plunging,  per- 
fectly equivalent,  equally  valid !  As,  by 
plunging,  Mr.  Horsey  means  an  immersion 
of  the  whole  body;  and  as  we  have  no 
reason  to  think,  that  he  is  for  sprinkling  or 
pouring  water  all  over  the  human  irame  ; 
so,  by  his  not  mentioning  any  particular 
part,  on  which  the  water  should  be  poured 
or  sprinkled,  we  are  led  to  conclude  that,  in 
his  opinion,  it  is  quite  indifferent  on  what 
part  the  water  may  fall.  Here,  then,  the 
administrator  has  full  scope  for  his  inclina- 
tion to  operate ;  and  he  may  sprinkle  any 
part,  from  the  crown  of  the  head  to  the 
soles  of  the  feet,  just  as  his  sovereign  will 
directs.  How  contrary  this  to  the  whole 
analogy  of  positive  divine  law  in  the  Old 
Testament !  If  Mr.  Horsey  be  right,  the 
law  of  baptism  is  a  leaden  rule,  that  will 
bend  and  take  any  form  ;  rather,  it  is  no 
law ;  it  is  no  rule  ;  and  with  regard  to  the 
use  of  water,  every  one  may  do  that  which 
seems  right  in  his  own  eyes.  But  as  it  is 
absurd  to  suppose,  that  the  primary  sense 
of  the  same  word  will  equally  apply  to 
three  different  objects ;  so  it  must  be  incon- 
gruous for  any  to  imagine,  tliat  the  same 
enacting  clause  or  term  of  a  law,  can 
equally  require  three  different  actions,  and 
at  the  same  time  be  completely  satisfied 
with  any  one  of  them.  Betore  Mr.  Horsey 
had  inadvertently  fixed  an  imputation  of 
this  kind  on  a  positive  law  of  Jesus  Christ, 
he  should  have  well  considered,  whether 
the  whole  history  of  legislation  (sacred, 
civil,  or  ecclesiastical)  could  have  furnish- 
ed him  with  a  single  instance  of  sucJi  a 
fact.  That  many  tyrants  and  fools  have 
given  laws  to  secular  kingdoms,  and  have 
even  presumed  to  legislate  for  Jesus  Christ 
himseltj  is  a  fact ;  that  some  of  their  laws 
have  been  marked  with  tyrannical  subtlety, 
and  others  with  egregious  folly,  is  also  a 
fact;  but  that  any  of  them  ever  were  so 
crafty,  as  to  contrive  a  law  which,  by  a 
single  enacting  term,  equally  required 
three  different  acts  of  obedience ;  and  yet 
were  so  compliant,  as  to  feel  themselves 
perfectly  satisfied  with  having  a7iy  one  of 
those  acts  perlbrmed,  I  do  not  believe. 

Vary  the  mode  of  administration  accord- 
ing to  circumstances  !  liefer  the  manner 
of  performance  to  the  private  judgment  of 
the  person  or  persons  concerned  I  Strange 
positions,  from  the  pen  of  a  Protestant 
Dissenter !  How  inimical  to  the  grand 
principle  of  Nonconformity,  and  to  that  of 
the  Reformation  !  Surely,  no  law  of  either 
God  or  man  was  ever  so  condescending  to 
the  will  of  the  subject,  as  the  law  of  bap- 
tism. It  is  reported,  indeed,  that  those  who 
sit  as  judges  in  the  court  of  Inquisition, 
may  interpret  the  laws  against  heretics,  if 


there  be  any  thing  doubtful  in  them,  ac- 
cording to  their  own  pleasure.*  Nor  do  I 
wonder  at  it.  But  that  a  Protestant  Dis- 
senting brother,  should  first  pronounce  the 
divine  law  of  baptism  obscure,  and  then 
assure  us  that  we  may  understand  and  act 
upon  it,  with  regard  to  the  use  of  water, 
just  as  ice  please,  is  very  amazing !  Mr. 
Williams,  I  presume,  did  not  recollect  the 
manner  in  which  our  great  Legislator  in- 
troduces the  sovereign  mandate,  uor  the 
words  that  immediately  follow  it.  "  All 
AUTHORITY  {e^ov<na)  is  given  uuto  me  in 
heaven  and  in  earth,"  introduces  the  law 
under  consideration.     "  Teaching  them  to 

OBSERVE    ALL    THINGS   WHATSOEVER  I   HAVE 

COMMANDED  YOU,"  are  the  immediately 
ibllowing  words.  If  ever  our  Lord  express- 
ed himself  in  the  high  legislative  tone,  if 
ever  he  spake  like  one  who  in  earnest  de- 
mands an  implicit  and  pmictual  obedience, 
it  was  on  this  occasion.  Can  it  then  be 
supposed,  that  the  Lord  Redeemer  assum- 
ed such  an  air  of  divine  majesty,  and  such 
a  style  of  divine  authority,  in  giving  a  law 
of  religious  worship,  when  he  intended  tliat 
his  followers  should  administer  the  rite  just 
as  they  pleased?  We  may  say  with  Chil- 
lingworth,  in  another  case,  "He  that  can 
believe  it,  let  him." 

Vary  the  mode  of  administration  accord- 
ing to  circumstances !  Refer  the  mamier 
of  performance  (o  the  private  jiulgment  of 
the  administrator,  or  of  the  candidate ! 
Incidental  circumstances,  then,  or  the  ca- 
price of  those  concerned,  must  be  the  rule 
of  proceeding.  On  this  principle^  who  can 
set  bounds  to  that  variety-  of  admmistration 
which  may  be  lawfully  practised?  The 
Council  of  Trent  is  of  opinion  that  water 
should  be  applied,  not  to  any  part  of  the 
body,  but  to  the  head,  because  it  is  the  seat 

of  sensation.! Mr.  Cleaveland  thinks  the 

face  is  the  most  proper  part,  because  it  is 

always  naked.j Deylingius  is  confident 

that  sprinkling  may  be  perlbrmed,  once  or 
thrice,  on  the  head,  the  forehead,  or  the 

breast.^ The  Eunomians,  it  is  reported, 

"  baptized  only  the  upper  parts  of  the  body 
as  far  as  the  breast ;  and  this  they  did  in  a 
very  preposterous  way,  as  Epiphanius  re- 
lates   rovi  iroiai   avio,  xai   rrjv  Ke(j)a'Xr)V  koto),  With 

their  heels  upwards,  and  their  head  down- 
ward-. Which  sort  of  men  are  called  His- 
topcdes,  or  Ped.erecti.''\\  Now  here  is  vari- 
ety, great  variety;  yet  Mr.  Williams's 
principle  will  admit  of  a  much  larger  lati- 
tude in  the  course  of  baptismal  practice. 
It  has  indeed  no  other  bounds  than  the  ca- 
price and  fancies  of  men   are  pleased  to 

'  Vciieiiia  Hist.  Eccles.  secul.  xui.  §  217. 
t  Calechism  of  the  Council  of  Trent,  part  ii.    Of  Sac. 
of  Rap.  5  IH. 
J  Infar.t  Biip.  from  Heaven,  pp.  88,  89. 
S  I)e  Prudent.  Past,  pars  iii.  c.  iii.  §  25. 
?  Bingham's  Origines  Ecclesiast.  b.  xi.  chap.  xi.  S  ii^ 


j>JEDOBAPTlSM    EXAMINED. 


375 


affix.  They  only  can  say,  Hitherto  shaltlns,  t  should  be  ready  to  say :  It  is  the  Strang- 
thou  go,  arid  no  farther.  Were  an  adult,  est  and  most  unaccountable  word  in  the 
therefore,  or  any  parent  on  the  behalf  of  vvorld,  when  used  respecting  a  divine  insti- 
his  child,  to  request  of  Mr.  Williams  anitution.  For,  though  I  never  heard  that 
application  of  baptismal  water  in  any  ofjlearned  men  were  much  at  a  loss  to  fix  itd 
these  ways,  he  could  not  refuse  withoutimeaning,  when  found  in  the  Greek  classics, 
confronting  his  own  principle.  Or,  were  in  Josephus,  or  in  ancient  ecclesiastical 
any  one  to  prefer  the  use  of  water  in  imita- authors;  though  cold  bathing  was  abun- 
tion  of  the  ancient  episcopal  unction ;  which  dantly  practised  by  many  nations  in  former 
was  applied  to  the  forehead,  the  eyes,  the  times;  and  though,  in  our  own  country,  it 
ears,  the  nose,  the  mouth,  and  the  breast;  is  frequently  used  by  both  sexes,  for  medi- 
he  could  not  decline  it  without  departing  cal  purposes  and  for  amusement,  without 


from  his  own  rule.*  Nor  could  Mr.  Hor- 
sey, because  it  would  be  an  application  of 
water  "  in  some  form  or  other ;"  which  is  all, 
according  to  him,  that  the  word  pawn^i^  de- 
termines :  "  the  mode  of  use"  being  as  much 
a  circumstance,  as  the  number  of  commu- 
nicants at  the  Lord's  table  is  of  the  holy 

supper. It  is  observed  by  the  laborious 

and  learned  Chamier,  "  That  no  man  in  his 
senses  will  believe  that  to  be  the  true  reli- 
gion, the  law  of  which  is  no  more  fixed  and 
certain,  than  the  rule  of  conduct  contained 
in  these  lines : 

"  Cum  fueris  Romae,  Romano  vivito  more  : 
Cum  fueris  alibi,  vivito  sicut  ibi.'-t 

But,  whatever  this  great  opposer  of  papal 
usurpation  and  superstition  might  think 
about  a  rule  of  true  religion,  Messrs.  Hor- 
sey and  Williams  have  given  what  they 
consider  as  a  rule  of  tince  baptism,  which 
has  little  more  fixedness  or  certainty  in  it, 
than  that  in  the  Latin  distich,  which  the 
learned  Frenchman  holds  in  such  contempt. 
For  it  is  plain,  that  the  application  "  of  wa- 
ter in  some  form  or  other,"  will  readily 
comply  with  the  custom  of  any  age,  or  of 
any  country ;  and  referring  "  the  mode  to 
the  private  judgment  of  tJie  persons  con- 
cerned," will  politely  oblige  any  inclination 
This  reminds  me  of  what  Cardinal  Cusa- 
nus  affirms.  "  The  scripture,"  says  he, 
fitted  to  the  time,  and  variably  understood : 
so  that  at  one  time,  it  is  expounded  accord 
ing  to  the  current  fashion  of  the  church; 
and  when  that  fashion  is  changed,  the  sense 
of  scripture  is  also  changed.  .  .  .  No  wonder 
if  the  practice  of  the  church  do  take  the 
scripture,  one  time  one  way,  and  another 
time  another ;  for  the  sense  of  it  keeps  pace 
with  the  practice.''^  Were  these  our  Dis- 
senting brethren,  however,  to  enter  the  lists 
of  controversy  with  a  sensible  Roman 
Catholic,  they  would  soon  find  themselves 
obliged,  either  to  proceed  on  different  prin- 
ciples, and  speak  in  a  different  manner,  or, 
in  various  articles,  to  give  up  the  Protes- 
tant cause. 

Were  my  judgment  of  the  term  baptism 
to  be  formed  on  those  documents  which 
Messrs.  Horsey  and  Williams  have  given 


'  Bingham's  Orlgines  Ecclesiast.  b.  xii.  chap.  ii.  §  2. 

t  Pan.^trat.  lom.  i.  I.  ii.  c.  xiv.  5  9.  ., 

I  In  Mr  ClarksouN  Praut.  Divinity  of  Papists,  p.  379. 


any  suspicion  of  danger  or  of  indecency ; 
yet  we  no  sooner  consider  the  term  as  mak- 
ing a  part  of  divine  law,  and  as  prescribing 
an  act  of  Christian  w^orship,  than  all  is 
darkness,  as  to  its  meaning,  and  all  is  ter- 
ror, if  considered  as  enjoining  immersion. 
If,  when  used  in  this  connection,  you  desire 
to  fix  its  meaning,  commentators,  critics, 
and  lexicographers  are  searched  in  vain. 
It  is  a  mere  Proteus,  or  a  chameleon ;  for 
it  will  assume  almost  any  appearance.  In 
general,  however,  it  is  quite  complaisant; 
altering  its  color,  or  shape,  just  as  you 
please.  If  you  prefer  sprinhUng,  it  is  your 
devoted  servant;  and  you  may  sprinkle  the 
head  or  breast,  the  hands  or  the  feet,  for  it 
makes  no  objection.  Have  you  a  predilec- 
tion for  j)ouring  ?  still  it  is  at  your  service : 
for  whether  you  pour  much  or  little,  on  the 
face  or  the  neck,  on  the  fingers  or  the  toes, 
it  will  sanction  your  deed.  Are  you  for 
icashing,  such  washing  as  cleanses  from 
exterior  pollution  ?  you  may  dip  a  towel  in 
the  basin,  instead  of  your  fingers,  and  ap- 
ply it  to  the  face  or  the  hands,  or  to  any 
part  of  the  body  you  please :  for  it  will  be 
quite  satisfied  il'you  do  but  apply  the  water 
in  soiiie  form  or  other,  and  you  are  at  your 
option.  Nay,  if  you  happen  to  be  fo7id  of 
water,  and  to  prefer  plunging,  this  good- 
natured  word  will  stamp  legality  on  the 
act;  tor  plunging  is  perfectly  equiralent, 
equally  valid,  with  pouring  and  sprinkling. 
But  here,  alas  !  its  complaisance  takes  leave 
of  the  plungers.  For  though  it  will  sturdi- 
ly defend  the  perfect  validity  of  their  prac- 
tice against  every  opposer ;  yet  they  must 
shift  for  themselves  as  well  as  they  can,  if 
their  conduct  happen  to  be  suspected  of  se- 
verity, of  harshness,  or  of  any  thing  ten-i- 
fying.  While,  therefore,  I  cannot  but  ad- 
mire the  versatility  of  this  identical  word, 
bapitsm,  I  am  constrained  to  lament,  that  it 
is  not  quite  so  impartial  in  its  regards  as 
one  might  have  imagined  ;  for  its  beauti- 
fully varying  aspect  is  chiefly  turned  towards 
our  opponents. 

Once  more :  Mr.  Horsey  is  of  opinion, 
that  if  our  Lord  had  intended  to  confine 
his  followers  to  the  practice  of  immersion, 
he  would  probably  "  have  used  a  word  that 
is  decided  and  limited  in  its  im])ort:"  and 
ihe  thinks,  that  /3vOi^<o  or  KarapvOi^u,  iuvTu>, 


376 


P^DOBAPTISM    EXAMINED 


ttaraSwu    or     itaraSvo},    or,    finally,    Karavonri^oj^ 

would  have  been  "  indisputably  precise  and 
exact,"  for  such  a  purpose.  Let  us  inquire, 
therefore,  into  the  opinion  of  lexicographers, 
concernir\g  the  import  of  these  expressions  ; 
and  we  will  begin  witji  the  famous  Henry 
Stephens.  "  Bveifu,  to  cast  into  a  gulf,  (the 
deep,  or  the  sea,)  to  plunge  down:  Kara- 
fivdil<j),  signifies  the  same,  and  is  more  com- 
monly used," Pasor:  (Schoettgenii  edit.) 

*'  To  plung«  down,  to  cast  into  the  deep, 
(1  Tim.  vi.  9  ;  2  Maccab.  xii.  4;  Luke  v. 

7.)" Hedericus :    "  To    plunge  ;    from 

fivOoi,  a  whirlpool,  a  bottomless  pit,  or  the 
deep.  Kara/Sueifcj,  to  cast  into  a  gulf,  or  the 
deep,  to  plunge  down  •,  to  throw  down,  to 
ruin."  See  also  Mintert,  Schwarzius,  Leigh, 

and  Parkhurst,  under  the  word  BvOi^o 

Hedericus :    "  Avvroi,  to  go  under,  or  into, 

water ;  to  plunge." Schrevelius :    "  To 

go  under,  or  into,  water ;  from  which  the 
English  terms,  dip  and  dive,  seem  to  have 

been    derived." H.    Stephens  :    "  Kara- 

■ivvoi,  or  Karaivia,  to  eiitcr  within,  or  into  a 
more  interior  place ;  to  enter  into  a  gulf,  or 

the  deep." Hedericus :  "  To  go  into  a 

more  interior  place,  to  enter  into  a  gulf,  or 
the  deep ;  to  hide  one's  self,  to  lie  hid ;  to 
be  ashamed,  to  blush ;  to  plunge  down,  to 
plunge  under;  to  fall  down;  to  put  on." 
Pasor :  "  To  plunge,  to  destroy,  to  de- 
scend, (Amos  ix.  3;  Ezek.  xxvi.  13;  Exod. 
XV.  5.)  KaToSvcrti,  a  descent ;  a  cave  in  which 
idolators  worshipped  their  god's,  (1  Kings 

XV.    13.)" H.    Stephens:    "no^nfco,   to 

plunge  into  the  sea:  KaTaTrovn^u)  is  most  Ire- 
quently  used,  and  signifies  to  plunge  down 
into  the  sea,  to  plunge  under." Hederi- 
cus :  "  To  plunge  down  into  the  sea,  to 
plunge  under,  (Matt,  xviii.  6.)  Kara- 
ffoiTicrr;?;,  is  one  who  plunges  others  into  the 
sea;  a  pirate,  who,  after  making  his  cap- 
ture, plunges  the  men   under  the  water." 

Schwarzius:  "  To  plunge  down."    See 

Mintert  and  Parkhurst,  imder  the  word, 
KaraTToiTt^co.  Such,  according  to  these  learn- 
•ed  authors,  are  the  significations  of  the 
words  before  us :  on  which  I  would  make 
tlie  following  remarks. 

These  chosen  terms  are  far  from  being 
60  univocal  and  precise  in  their  import. 
in  comparison  with  the  word  0tnTTil^w^ 
as  Mr.  Horsey  represents  them  to  be ; 
for  several  of  tiiem  have  secondary 
senses,  more  dinfaiU  from  their  primary  ac- 
ceptation, than  sprinkling  is  from  plunging. 
This,  in  a  particular  manner,  is  tlie  case 
with  KoraJuca)  or  KaraSvc}.  The  natural  sense 
of  duTrrco,  and  a  secondary  acceptation  of 
others,  nearly  coincide  with  the  acknowl- 
edged primary  meaning  of  fiaTrri^fa ;  as  the 
reader  may  easily  observe.  Were  these 
terms  perfectly  well  adapted  precisely  to 
express  a  total  immersion,  without  any  dis- 
agreeable idea  attending  it,  as  our  opponent 


supposes,  it  might  be  expected,  that  one  or 
another  of  them  would  liave  been  frequent- 
ly employed  by  the  seventy  translators,  in 
their  version  ol'  the  Mosaic  institutes.  But 
it  does  not  appear,  by  the  Concordance  of 
Trommius,  that  any  one  of  these  verbs  is 
ever  used  by  them,  to  express  those  bath- 
ings which  are  so  frequently  mentioned  in 
the  Hebrew  ritual.  No  ;  for  as  vitttu  is  their 
usual  word  to  enjoin  washing  the  hands 
and  the  feet*  and  as  ttXui/co  is  their  term  for 
washing  of  garments,  so  Xodw  is  the  verb 
they  use  for  bathing  the  whole  body.  Of 
this,  the  following  passage  is  a  remarkable 
instance  :  "  Whomsoever  he  toucheth  that 
hath  the  issue,  (and  hath  not  rinsed,  vtvnrrat, 
his  hands  in  water,)  he  shall  wash,  n^wti^ 
his  clothes,  and  bathe  himselt;  Xwccrai  to 
acofta,  in  water."t  Perfectly  agreeable  to 
which,  is  the  observation  of  Dr.  Duport : 
"  The  grammarians  remark  a  difference 
between  ^ovav^  and  ttXwciv,  and  vnTTcif;  that 
\ovciv  is  spoken  of  the  whole  body,  n'Xvveiv 
of  garments  and  clothes,  and  vitttuv  of  the 
hands. "J  Aovw  and  0anTi^u>  are  used  by  the 
Seventy  as  equivalent.  For  thus  it  is  writ- 
ten :  "  Go,  and  wash,  Xouiraij  in  Jordan  seven 
times.  Then  went  he  down,  and  dipped 
himself,  cfiavTiaaTo,  seven  times  in  Jordan, 
according  to  the  saying  of  the  man  of  God. "§ 
As  to  ftvdt^M,  KaraPv9'-^<o,  and  Sv-rrroj  according 
to  Trommius,  they  are  not  so  much  as  once 
used  in  the  Septuagint ;  and  as  to  KaraSwoj 
and  /foraTToiTi^w,  though  used  by  the  Seven- 
ty, yet  in  a  sense  quite  foreign  to  the  nature 
of  a  positive  rite.  For  instance:  "Phara- 
oh's chariots  and  his  host  hath  he  cast  into 
the  sea :  his  chosen  captains  also  are 
drowned  {KareTrodricav ;  but  Other  copies  read, 
KaT£TTovTi(Tcv ;)  luthe  Red  Sea.  The  depths 
have  covered  them :  they  sank  into  the 
bottom,   Kitrefvaai/  ti;    ^vdov,  as    a    stone."i| 

"Why  wilt  thou    swallow    VP,  KaranovTi^m, 

the  inheritance  of  the  Lord  ?     Far  be  it, 

that  I  should  swallow  up,  Kara-rrovTioi,  Or  dc- 

stroy."T[  So,  in  the  New  Testament,  xara- 
Kovri^ci  is  used  only  in  the  sense  of  si?iking 
in  the  deep,  and  of  droicning.  Thuis,  for 
instance,  concerning  Peter,  when  walking 
on  the  sea:  "He  was  afraid;  and  begin- 
ning to  SINK,  KaTamvti^eadai,  he  Cried,  say- 
ing. Lord,  save  me  !"  "  It  were  better  for 
him  that  a  millstone  were  hanged  about  his 
neck,  and  that  he  Avere  drowned,  KaTairovTioOri, 
in  the  depth  of  the  sea."**  Bnfli^o)  is  used 
likewise  in  the  Apocrypha,  and  in  the  New 


"  Soni«times  also  the  facn,  both  in  the  Seventy  and  in 
the  Now  Testament.    See  Gen.  Aliii.  31,  and  Mail.  vi.  17. 

t  Lev.  XV.  11;  see  also  ver.se  5,  8,  13,  21,  22, 27;  chap, 
xvi  26,  2S:  and  xvii.  15;  Numb,  .\lx.  7,  8,  19. 

X  In  Mr,  Parkhurst's  Greek  Lexicon,  under  the  verb 
AoV(J.     Vid.  Mintert,  suh  voce  N(air&). 

§  2.Kings  V.  10.  14. 

II  Exod.  XV.  4.  5. 

i;  2  Jjani.  x.x.  10,  20.  See  Ps.  Iv.  9;  Septuag.  liv,  9; 
Lament,  ii.  2,  5 ;  and  many  other  places. 

' '  aiatt.  xiv,  30,  anU  xviii.  a. 


P.53D  O B  A  P  T  I  S  M    EXAMINED. 


377 


Testament,  for  sinking  in  the  deep,  and  for 
drowning.  Thus  an  apocryphal  author : 
"  When  they  were  gone  Ibrtli  into  the  deep, 
they  DROWNED,  eUvQiaav,  no  less  than  two 
hundred  of  thein."*  Thus  an  evangelist : 
"  They  came  and  filled  both  the  ships,  so 
that  ihey  began  to  sink,  fivdi^ctrOai  at)ra."f 
Thus  the  apostle  Paul :  "They  that  will  be 
rich,  fall  into  temptation  and  a  snare,  and 
into  many  foolish  and  hurtful  lusts,  which 
DROWN,  0vOi^ov7i^  men  in  destruction  and 
perdition.":!;  -'^'id  thus  Clemens  Romanus  : 
"Pharaoh  and  his  host,  and  all  the  rulers 
of  Egypt — were  dromned,  ci3v6tadriaav,  in  the 
bottom  of  ihe  Red  Sea,  and  perished. "§ 
Hence  it  appears,  that  all  those  Greek 
verbs  which  are  selected  by  Mr.  Horsey, 
except  Svirroj.  manifestly  convey  the'idea  of 
<Janger,  of  injury,  or  of  destruction  to  the 
subject  upon  which  an  agent  performs  the 
action  that  is  naturally  expressed  by  them  ; 
yet  of  these  terms,  he  thinks  it  probable 
•that  our  Lord  would  have  chosen  one  or 
another,  had  he  designed  to  confine  his 
followers  to  the  practice  of  immersion! 
As  if  no  word  could  be  decidedly  for  dip- 
ping, if  it  did  not,  in  its  primary  accepta- 
tion, denote  sinking  in  the  deep,  or  drown- 
ing !  With  much  greater  critical  propriety 
might  he  have  mentioned  lovoi,  than  any 
of  the  words  proposed ;  because  that  is  the 
verb  which,  above  all  others,  the  seventy 
translators  adopted,  to  signify  the  bathing 
of  the  whole  body.  Yet  here,  alas !  the  old 
exception  would  have  recurred ;  for  Xonw 
signifies  to  wash;  and  washing,  they  would 
have  said,  may  be  performed  by  pouring 
or  sprinkling.  From  what  the  learned 
assert,  concerning  the  native  and  obvious 
acceptation  of  jjavril^io,  cK)(t^,  ffa-KTi^u,  and 
most  of  the  terms  Mr.  Horsey  has  mention- 
ed, there  seems  to  be  much  the  same  dif- 
ference between  them,  as  there  is  between 
sprinkling,  pouring,  dipping,  and  drowning, 
in  our  own  language. 

But  what  would  Mr.  Horsey  and  others 
have  said,  had  any  of  his  chosen  terms, 
except  iuTrrUj  been  used  by  our  Lord  to  ex- 
press that  immersion  about  which  we  con- 
tend ?  They  would  soon,  I  suppose,  have 
exclaimed:  "What,  will  nothing  satisfy 
our  opposers,  but  plunging  a  candidate  for 
the  appointed  rite  into  a  gidf,  or  the  sea ! 
Nothing  short  of  what  will  put  lil'e  itself 
into  the  most  imminent  danger  !  Must  we 
always  go  to  the  sea,  or  to  some  abyss  of 
•water,  to  administer  the  ordinance !  Se- 
vere, harsh,  terriiying!  The  very  thought 
•shocks  our  feelings  and  plunges  us  in  hor- 
ror. Impossible,  that  the  law  of  our  gra- 
ciou.s  and  condescending  Lord  should  be 


'  2  Maccab.  xii.  4. 

t  Luke  V.  7- 

:  I  Tim.  vi.  fl. 

§  Epist,  a<!  Corinth.  5  51. 

Vol.  1.— Vv. 


rightly  understood  by  these  dismal  and 
cruel  plungers.  It  must  have  another 
meaning;  for  common  sense  requires  it." 
Here  a  secondary  and  remote  acceptation 
of  the  word  in  question  ^suppose  Karaiww, 
or  KaraJuo),)  would  have  oeen  sought.  In 
which  case,  two  copies  of  the  Septuagint 
version  of  Psalm  cxix.  136,  would  have 
furnished  them  with  an  instance  much  to 
their  purpose :  for  there  the  word  Kare&vaav 
is  used  to  express  a  copious  Jlow  and  fall 
of  tears ;  which  might  have  been  very 
happily  applied  to  prove,  that  the  term, 
among  other  acceptations,  means  to  sprin- 
kle* Nay,  they  might  have  pleaded  the 
use  of  the  word  by  the  author  of  the  Apos- 
tolical Constitutions,  Basil  the  Great,  Chry- 
sostom,  Theophylact,  Damascene,  and  oth- 
er ecclesiastical  Greek  writers,  as  tanta- 
mount to  the  term  /Jan-n^co.f  For,  as  no 
one  doubts  but  they  had  a  tolerable  ac- 
quaintance with  their  own  language ;  as 
nobody  dreams  of  their  administering  bap- 
tism, by  plunging  people  into  the  depths  of 
the  sea ;  and  as  Mr.  Horsey  thinks  he  has 
proved  that  the  word  baptize  signifies  to 
sprinkle ;  so  it  follows,  by  an  easy  conse- 
quence, that  the  verb  KaraSwoi,  stubborn 
and  terrifying  as  it  may  appear,  would 
have  been  quite  as  pliable  and  obliging  to 
our  opponents  as  the  term  (Sanni^w.  There  is 
reason  to  think,  however,  that  it  would  be 
a  much  easier  task  for  any  one  to  prove, 
that  iff anrifo)  signifies,  in  certain  connections, 
to  sink  in  the  deep,  or  io  drown  and  de- 
stroy ;  than  that  it  is  ever  used  by  Greek 
authors  to  express  the  idea  of  pouring  or 
of  sprinkling  a  few  drops  of  water  on  the 
head  or  the  face.  See  No.  52,  55,  64,  and 
the  note  subjoined  to  No.  82.  Agreeable 
to  which  is  the  language  of  Damascene, 
and  of  Tertullian.  By  the  former,  Noah's 
flood  is  called  a  baptism ;  and  by  the  lat- 
ter, the  baptism  of  the  xcorld.X 

Mr.  Horsey,  when  pleading  the  want 
a  word  more  decidedly  expressive  of  plung- 
ing than  /JaTTTi^u  is,  reminds  rue  of  an  eva- 
sion sometimes  used  by  Arian  subscribers 
to  the  Thirty-nine  Articles  of  the  English 
church.  "  Had  the  compilers,  or  imposers," 
they  say,  "intended  to  have  been  more  de- 
terminate upon  any  point,  they  ought  to 
have  been  more  explicit  and  particular?''^ 
Now,  as  it  is  not  so  much  a  want  of  pre- 
cision in  the  Articles  and  Liturgy  of  the 
national  establishment  which  occasioned 
this  exception,  as  a  dislike  to  the  doctrines 
they  contain  ;  so  I  suspect,  that  it  is  not  so 
much  a  defect  of  meaning  in   the   word 


'  S(;c  Bos's  Scptua^rinf. 

T  See  No.  1  of  tliis  Chap.  Suiceri  Thesaur.  Eccles. 
sub  vocp,  AvaJuo);  ami  Spanlieinii  Dub.  Evang.  pars, 
iii.  dub.  x.xiv.  p.  7U. 

X  Apud  Siiiceruiii.  Thesaur.  Eccles.  torn.  i.  p.  623. 

■s  In  Dr.  Waterlaiid's  t^upplein  to  Case  of  Arian  Sub 
scrip,  p  34. 


378 


P^DOBAPTISM    EXAMINED. 


pavTi^M,  to  signify  immersion,  as  a  disap- 
probation of  tliat  very  immersion,  which 
was  the  reason  of  our  opponent's  remark. 
It  may,  on  our  part,  with  reason  be  asked, 
if  our  Lord  intended,  and  if  the  apostles 
practised  pouring  or  sprinkling,  why  was 
not  such  or  such  a  word  used,  which,  in  its 
obvious  and  primary  acceptation,  signifies 
to  pour  or  to  sprinkle  ?  But  it  is  quite  for- 
eign to  the  purpose,  and  proves  nothing  so 
much  as  the  want  of  better  arguments,  to 
think  of  another  word  to  express  the  idea 
of  immersion,  when  that  is  the  radical  and 
obvious  meaning  of  the  term  Pawn^o).  The 
following  observiition  of  Mr.  Alsop  will 
therefore  apply,  mutatis  mutandis,  to  the 
case  before  us.  "  If  Xvrpov,  avriXvTpov,  and 
avTi\vrpvv  vrep,  will  not  evince  a  proper 
price  paid  by  way  of  ransom  for  another 
we  must  despair  of  ever  expressing  truth 
with  that  clearness,  but  it  shall  be  liable  to 
misconstruction,  by  the  possibility  of  anoth 
er  meaning:  and  it  is  in  vain  to  seek  a 
remedy  against  that  evil  for  which  there  is 
no  help  in  nature."* 

Reflect.  X.  Before  I  conclude  this  chap- 
ter, I  will  present  the  reader  with  a  perti- 
nent quotation  from  Dr.  Waterland.  "  In 
all  manner  of  controversy  which  depends 
upon  interpretation  of  dead  writings,  he 
that  undertakes  to  prove  a  point,  or  to  es- 
tablish a  doctrine,  lies  under  this  disadvan- 
tage ;  that,  as  long  as  there  appears  any 
possibility  of  a  different  interpretation,  an 
adversary  may  still  demur  and  demand 
farther  evidence.  Now,  considering  the 
great  latitude  and  ambiguity  of  words  and 
phrases,  in  all  languages,  (if  a  man  would 
search  into  all  the  senses  they  are  possibly 
capable  of,)  and  that  even  the  most  full 
and  express  may  be  often  eluded  by  having 
recourse  to  tropes  and  figures,  or  to  some 
other  artificial  turn  of  wit  or  criticism ;  I 
eay,  considering  this,  there  may  be  always 
something  or  other  plausibly  urged  against 
any  thing  almost  whatever."!  Now, 
though  every  person  of  reading  and  obser- 
vation must  acknowledge  this  remark  to  be 
just,  yet  we  may  venture  to  aflirm,  that  ii' 
the  preceding  authorities  produced  from  the 
duakers,  whose  hypothesis  is  not  effected 
by  any  particular  sense  of  the  term  in  dis- 
pute, from  the  most  learned  Pfedobaptists 
themselves,  whose  cause  is  deeply  interest- 
ed in  the  meaning  of  the  word ;  and,  by 
some  of  our  opposers,  from  Greek  authors  ;J 
do  not  sufficiently  warrant  our  sense  of  the 
word  under  consideration,  we  may  justly 
challenge  our  brethren  to  fix  and  authenti- 


*  Antisozzo,  p.  644. 

t  Eight  Sermons,  I'ref.  pp.  4,  5,  edit.  2iid. 

J  To  the  authorities  pro(UiCP(i  from  Greek  authors,  No. 
31,  45,  52,  55,  64,  ami  82,  a  multiturte  of  others  Tnipht  be 
added;  as  the  rratler  may  see  by  consultinc  I'r-  Oslo's 
Reflections  u^ion  Dr.  Wnli't  Hist  of  Infant  Bap,  le'J.  in. 


cate  the  meaning  of  any  expression  in  the 
original  scriptures,  against  any  opponent 
whatever.  Nay,  if  the  term  baptism  do 
not  determinately  signify  that  the  ordinance 
should  be  administered  by  immersing  the 
subject  in  water,  we  should  be  glad  of  in- 
formation what  other  expression  could  have 
conveyed  that  idea,  without  being  liable  to 
similar  exceptions  with  those  against  which 
we  now  contend.  It  may  therefore  be 
safely  concluded,  that  if  there  be  nothing 
in  the  design  of  the  ordinance,  nor  in  the 
apostolic  practice,  inconsistent  with  the 
notion  of  dipping,  we  do  not  deserve  re- 
proach for  insisting,  that  baptism  and  im- 
mersion are  terms  equivalent. 


CHAPTER    III. 

T%e  Design  of  Baptism  ;  or  the  Facts  and. 
Blessings  represented  by  it,  bothin  regard 
to  our  Lord  and  his  Disciples. 

WiTsius.  "Our  Lord  would  be  bap- 
tized, that  he  might  conciliate  authority  to 
the  baptism  of  John  ;  that  he  might  mani- 
fest himself  to  be  equally  the  head  of  those 
who  are  baptized,  as  of  those  who  are  cir- 
cumcised ;  that  he  has  communion  with 
both,  and  came  that  of  both  he  might 
make  one ;  that  by  his  own  example,  he 
might  commend  and  sanctify  our  baptism 
equally  as  other  sacraments  to  which  he 
submitted ;  that  men  might  not  be  loth  to 
come  to  the  baptism  of  the  Lord,  seeing 
the  Lord  was  not  backward  to  come  to  the 
baptism  of  a  servant ;  that  by  his  baptism 
he  might  represent  the  future  condition 
both  of  himself  and  his  followers — first 
humble,  then  glorious;  now  mean  and  low, 
then  glorious  and  exalted ;  that  represent- 
ed by  immersion,  this  by  emersion ;  that 
by  the  use  of  this  sacrament,  the  promises 
of  the  covenant,  which  was  between  him- 
self and  the  Father,  might  be  confirmed  to 
him,  concerning  the  entire  expiation  of 
those  offences  which  he  took  on  himself, 
the  justification  and  sanctification  of  those 
persons  whom  he  represented,  and  con- 
cerning a  glorious  resurrection,  by  which 
he  should  soon  emerge  out  of  the  waters 
of  tribulation,  (Psalm  ex.  7  ;)  and,  finally, 
to  declare,  by  his  voluntary  submission  to 
baptism,  that  he  would  not  delay  the  deliv- 
ering up  of  himself  to  be  immersed  in  the 
torrents  of  hell,  yet  with  a  certain  faith  and 
hope  of  emerging.  .  .  .  Immersion  into  the 
water  is  to  be  considered  by  us,  as  exhibit- 
ing that  dreadful  abyss  of  divine  justice,  in 
which  Christ  for  our  sins,  which  he  took  on 
himself,  was  for  a  time  as  it  were  absorbed; 
as  in  David,  his  type,  he  complains,  (Psalm 
Ixix.  3.)     More   particularly,   seeing  such 


P^DOBAPTISM    EXAMINED. 


379 


an  immersion  deprives  a  person  of  light, 
and  of  otiier  things  pertaining  to  this  world, 
it  excellently  represents  the  death  of 
Christ,  while  his  continuance  under  water, 
however  short,  denotes  the  burial  of  Christ, 
and  the  lowest  degree  of  his  humiliation  ; 
when,  being  laid  in  a  sepulchre  that  was 
sealed  and  guarded  by  the  Roman  soldiers, 
he  was  considered  as  entirely  cut  off. 
Emersion  out  of  the  water,  exhibits  an  im- 
age of  his  resurrection,  or  of  the  victory 
which,  being  dead,  he  obtained  over  death 
in  his  own  dark  domains,  that  is,  the  grave. 
All  these  things  the  apostle  intimates, 
(Rom.  vi.  3,  4.)  Besides,  baptism  also 
represents  those  benefits,  both  present  and 
future,  which  believers  obtain  in  Christ. 
Among  the  present  benefits,  the  principal 
is,  communion  with  the  death,  burial,  and 
resurrection  of  Christ ;  and,  which  is  con- 
sequent upon  it,  the  mortification  and 
burial  of  our  old,  and  resurrection  of  the 
new  man,  in  virtue  of  the  blood  and  Spirit 
of  Christ.  For  immersion  into  the  water, 
represents  the  death  of  the  old  man,  in 
such  a  manner  as  shows,  that  he  can  neith- 
er stand  in  judgment  to  our  condemna- 
tion, nor  exercise  dominion  in  our  bodies, 
that  we  should  obey  his  lusts.  In  respect 
of  the  former,  the  death  of  the  old  man 
pertains  to  our  justification;  in  regard  to 
the  latter,  it  belongs  to  our  sanctification. 
The  continuance  under  the  water,  repre- 
sents the  burial  of  the  body  of  sin,  b}^ 
which  all  hope  of  its  revival  is  cut  off;  so 
that  it  shall  never  be  able  afterwards,  eith- 
er to  condemn  the  elect,  or  to  reign  over 
them." — Miscel.  Sac.  torn.  ii.  exercit  xv.  § 
63.     (Econ.  FcEcl.  1.  iv.  c.  xvi.  §  25—29. 

2.  Dr.  Robert  Newton.  "  IBaptism  was 
usually  performed  by  immersion,  or  dipping 
the  whole  body  under  water,  to  represent 
the  death,  and  burial,  and  resurrection  of 
Christ  together;  and  therewith  to  signify 
the  person's  own  dying  to  sin,  the  destruc- 
tion of  its  power,  and  his  resurrection  to 
new  life.  St.  Paul  plainly  refers  to  this 
custom,  (Rom.  vi.  4.)" — Pract.  Exposit.  of 
Catechism,  pp.  297,  298. 

3.  A.  H.  Frankius.  "The  baptism  of 
Christ  represented  his  sufferings,  (Matt. 
XX.  22.)  and  his  coming  up  out  of  the  wa- 
ter, his  resurrection  from  the  dead." — Pro- 
grammata,  program,  xiv.  pp.  343,  344. 

4.  Mr.  Rich.  Baxter.  "  In  our  baptism, 
we  are  dipped  under  the  water,  as  signify- 
ing our  covenant  profession,  that  as  he  was 
buried  for  sin,  we  are  dead  and  buried  to 
sin.  .  .  .  They  [your  lusts]  are  dead  and 
buried  with  him,  for  so  your  baptism  signi- 
fieth;  in  which  yoa  are  put  under  the  wat- 
er, to  signify  and  profess,  that  your  old  man 
is  dead  and  buried.  .  .  .  We  are  raised  to 
holiness  by  his  Spirit,  as  we  rise  out  of  the 
water    in    baptism — (Col.   ii.    11,    12,    13, 


where  note,) — that  the  putting  of  the  body 
under  the  water  did  signify  our  burial  with 
Christ,  and  the  death,  or  putting  off  of  our 
sins.  And  though  we  now  use  a  less 
quantity  of  water,  yet  it  is  to  signify  the 
same  thing,  or  else  we  should  destroy  the 
being  of  the  sacraments  :  so  also  our  rising 
out  of  the  water  signifieth  our  rising  and 
being  quickened  together  with  him.  Note 
also,  that  it  is  not  only  an  engagement  to 
this  hereafter,  but  a  thing  presently  done. 
They  were  in  baptism  buried  with  Christ ; 
and  put  off  the  body  of  sin,  and  were 
quickened  with  him :  and  this  doth  all  sup- 
pose their  ow7i  present  profession  to  put  off 
the  body  of  sin,  and  their  consent  to  be 
baptized  on  these  terms." — Paraphrase  on 
the  New  Test,  at  Rom.vi.  4;  Col.  ii.  12;  1  Pet. 
iii.  21.     DispiU.  of  Bight  to  Sacram.  p.  58, 

5.  M.  Saurin.  "Paul  says,  'We  are 
buried  with  him  by  baptism  into  death ;' 
that  is,  the  ceremony  of  wholly  immersing 
us  in  water,  when  we  were  baptized,  sig- 
nified, that  we  died  to  sin ;  and  that  of 
raising  us  again  from  our  immersion  signi- 
fied, that  we  would  no  more  return  to  those 
disorderly  practices,  in  which  we  lived  be- 
fore our  conversion  to  Christianity." — Ser- 
mons, vol.  iii.  p.  171.  Mr.  Robinsmi^s 
Translat. 

6.  Dr.  T.  Goodwin.  "  The  eminent 
thing  signified  and  represented  in  baptism, 
is,  not  simply  the  blood  of  Christ,  as  it 
washeth  us  from  sin  ;  but  there  is  a  farther 
representation  therein  of  Christ's  death, 
burial,  and  resurrection,  in  the  baptized's 
being  first  buried  under  water,  and  then  ris- 
ing out  of  it ;  and  this  is  not  in  a  bare 
conformity  unto  Christ,  but  in  a  representa- 
tion of  a  communion  with  Christ,  in  that  his 
death  and  resurrection.  Therefore  it  is  said, 
'  We  are  buried  with  him  in  baptism;'  and, 
'  Wherein  you  are  risen  with  him.'  It  is 
not  simply  said,  like  as  he  was  buried  and 
rose,  but  icith  him.  So  that  our  communion 
and  oneness  with  him  in  his  resurrection, 
is  represented  to  us  therein,  and  not  only 
our  conformity  or  likeness  unto  him  therein. 
And  so  baptism  representeth  this  to  us, 
that  Christ  having  once  in  himself  sustain- 
ed the  persons  of  all  the  elect,  in  his  burial 
and  resurrection  ;  that  now,  upon  the  party 
himself  who  is  baptized,  is  personally,  par- 
ticularly, and  apparently  reacted  the  same 
part  again  in  his  baptism ;  thereby  show- 
ing what  his  communion  with  Christ  before 
was,  in  what  was  then  done  to  Christ ; 
that  he  then  was  buried  with  Christ,  and 
ro.se  with  him  ;  and  upon  that  ground  is 
now,  in  this  outward  sign  of  baptism,  (as 
in  a  show,  or  representation)  both  buried 
and  also  riseth  again." — Christ  set  forth, 
sect.  iii.  chap.  vii.  pp.  82,  83. 

7.  Turrettinus.  "  The  passage  of  (he 
Israelites  throu<rh  the  Red  Sea.  wonderful- 


380 


P^DOBAPTISM    EXAMINED 


Jy  agrees  with  our  baptism,  and  represents 
the  grace  it  was  designed  to  express.  For 
as,  in  baptism,  when  perlbrmed  in  the  pri- 
mitive manner,  by  immersion  and  emersion, 
descending  into  the  water,  and  again  going 
out  of  it,  of  which  descent  and  ascent  we 
have  an  example  in  the  eunuch,  (Acts  viii. 
38,  39 ;)  yea,  and  what  is  more,  as  by  this 
rite,  when  persons  are  immersed  in  water, 
they  are  overwhelmed,  and  as  it  were 
buried,  and  in  a  manner  buried  'together 
with  Christ ;'  and  again,  whentliey  emerge, 
seem  to  be  raised  out  of  the  grave,  and 
are  said  to  rise  again  with  Christ,  (Rom. 
vi.  4,  5 ;  Col.  ii.  12  ;)  so  in  the  Mosaic  bap- 
tism, we  have  an  immersion,  and  an  emer- 
sion ;  that,  when  they  descended  into  the 
depths  of  the  sea ;  this,  when  they  went 
out  and  came  to  the  opposite  shore.  The 
former,  was  an  image  of  death  ;  the  latter 
of  a  resurrection.  For,  passing  through 
the  bottom  of  the  sea,  were  they  not  near 
to  death  ?  And  escaping  to  the  opposite 
shore,  were  they  not  as  if  revived  from  the 
dead  ?  ...  As  in  former  times,  the  persons 
to  be  baptized  were  immersed  in  the  water, 
continued  under  the  water,  and  emerged 
out  of  it,  (Matt.  iii.  16;  Acts  viii.  38;)  so 
the  old  man  died  in  them  and  was  buried, 
and  the  new  man  arose,  (Rom.  vi.  4;  Col 
ii.  12.)  As  now,  persons  to  be  baptized, 
are  sprinkled  with  water;  so  they  are 
sprinkled  with  the  blood  and  Spirit  of 
Christ,  to  the  washing  away  of  sin,  (Acts 
xxii.  16;  Ephes.  v.  26,  27;  Heb.  ix.  14.")* 
— Disputat.  de  Bap.  Nubis  et  Maris,  §  24 
Instiiut.  Theolog.  torn.  iii.  loc.  xix.  quajst 
xi.  §  14. 

8.  Bp.  Patrick.  "  They  [the  primative 
Christians]  put  off  their  old  clothes,  and 
stripped  themselves  of  their  garments ; 
then  they  were  immersed  all  over,  and 
buried  in  the  water,  which  notably  signified 
the  '  putting  off  the  body  of  the  sins  of  the 
flesh,'  as  the  apostle  speaks,  and  their  en- 
tering into  a  state  of  death  or  mortification 
after  the  similitude  of  Christ;  according  to 
the  same  apostle's  language  elsewhere, 
'  We  are  baptized  into  his  death — We  are 
buried  with  him  in  baptism.'  Though  we 
by  going  into  the  water  profess  that  we 
are  willing  to  take  up  the  cross  and  die  for 
Christ's  sake  ;  yet,  on  God's  part,  this  ac 
lion  of  going  into  and  coming  out  of  the 
water  again,  did  signify  that  he  would 
bring  such  persons  to  live  again,"  at  the 
general  resurrection. — Discnurse  of  the 
Lord's  Supper,  pp.  421,  422,  436,  edit.  5th 

9.  Mr.  Polhill.  "Where  baptism  is  in 
the  right  use,  there  is  a  seal  of  union  with 
Christ.  . .  .  They    have  the   power  of  his 


■  '•  I  slioiild  tliirik  that  man's  ip;isonin<;  vrry  weak, 
Bays    Mr.    Dradbiiry,    "who   would    pretetui  tn  prove 
Sjirinkling  from  1  those  words,] 'your  hejirts  spriiiUled 
from  an  evil  conscience.'    This  Is  more  jingling  upoi 
wards  "    Du'y  and  Doct.  of  Bap.  p.  158. 


death  in  mortification,  and  the  power  of 
his  resurrection  in  a  divine  life  :  the  one,  is- 
notably  adumbrated  in  the  ba])tismal  im- 
mersion into  the  water;  the  other,  in  the 

eduction    out    of    it." Mystical     Union, 

chap.  vii.  pp.  202,  203. 

10.  Mr.  Scudder.  "Baptism — doth  live- 
ly represent  the  death,  burial,  and  resurrec- 
tion of  Christ,  together  with  your  crucify- 
ing the  affections  and  lusts ;  being  dead 
and  buried  with  him  unto  sin,  and  rising 
with  him  to  newness  of  life,  and  to  hope  of 
glory.  (Rom.  vi.  3,  4, 5  :  Col.  ii.  11, 12, 13.)'^ 

JMily  JValk,  chap.  v.  p.  95. 

11.  Gerhardus.  "As  plunging  may  sig- 
nify that  we  are  baptized  with  Christ  into 
his  death,  (Rom.  vi.  3 ;)  and  that  our  old 
man  is  drowned  in  baptism,  (Rom.  vi.  6;) 
so  aspersion  may  signify  that  we  are 
sprinkled  in  baptism  with  the  blood  of 
Christ,  and  cleansed  from  all  sin,  (1  Pet.  i, 
2 ;  1  John  i.  8.)"— -Loc.  Theolog.  torn.  iv. 
De  Circumcis.  §  96. 

12.  Botsaccus.  "  Baptism  is  a  sepulchre  t 
'  We  are  buried  with  Christ,  by  baptism 
into  death,'  (Rom.vi,  4.)" — Promptuarium 
Allegoriarum,  §  1295, 

13.  Mr.  Marshall.  "Baptism  signifieth 
the  application  of  Christ's  resurrection  to 
us,  as  well  as  his  death  ;  we  are  raised  up 
with  him  in  it  to  newness  of  life,  as  well  as 
buried  with  him,  (Rom.  vi.  4,  5,  10,  11.)" — 
Gospel  Mystery  of  Sanct.  direct,  iii.  p.  50. 

14.  Mr.  Alexander  Ross.  "Immersion 
into  the  water,  represents  to  us  the  death 
and  burial  of  Christ,  and  therefore  our 
mortification :  likewise  the  very  emersion 
out  of  the  purifying  water,  is  a  shadow  of 
the  resurrection  of  Christ,  and  of  our  spir- 
itual quickening." — Annotat.  in  Wollebii 
Compend.  Theolog.  I.  i.  c.  xxiii.  p.  150. 

15.  Chamierus.  "  They  who  are  bap- 
tized represent  the  death  of  Christ,  and  at 
the  same  time  their  own,  (Rom.  vi.  3,  4.)" 
— Panstrat.  tom.  iii.  I.  xxvi.  c.  xix.  §  12. 

16.  Buddeus.  "  Immersion,  which  was 
used  in  former  times,  was  a  symbol  and  an 
image  of  the  death  and  burial  of  Christ;, 
and  at  the  same  time  it  informs  us,  that  the 
remains  of  sin,  which  are  called  the  oldman 
should  be  mortified." — Dogmat.  Theolog.  1. 
v.  c.  i.  §  8. 

17.  Dr.  Whitby.  "'Therefore  we  are 
buried  with  bin)  by  baptism,'  plunging  us 
under  the  water,  into  a  conformity  to  his 
death,  which  put  his  body  under  the  earth; 
'  that  like  as  Christ  was  raised  up  Irom  the 
dead,  by  the  glorious  power  of  the  Father, 
even  so  we  also,'  thus  dead  in  baptism, 
'  should  rise  with  him,  and  '  walk  in  new- 
ness of  life.'" — Paraphrase  on  Horn.  vi.  4. 

18.  Bp.  Hall.  "Ye  are,  in  baptism^ 
buried  together  with  Christ,  in  respect  of 
the  mortification  oi'  your  sins,  represented 
bv  Iving  under  the  water:  and  in  the  same 


PiEDOBAPTISM    EXAMINED. 


381 


baptism,  ye  rise  up  with  him  in  newness  of 
life,  represented  by  your  rising  up  out  of 
the  water  again,  through  that  fiiith  of  yours 
which  is  grounded  upon  the  mighty  power 
of  God,  who  hath  raised  him  from  the  dead." 
—Hard  Texts,  on  Co/,  ii.  12,  edit.  1633. 

19.  Pictetus.  "That  immersion  into, 
and  emersion  out  of  the  water,  practised  by 
the  ancients,  signify  the  death  of  the  old, 
and  the  resurrection  of  the  new  man,  (Rom. 
vi.;  Col.  ii.)" — Theolog.  Christ,  1.  xiv.  c.  iv. 
§  13. 

20.  Bp.  Davenant.  "In  baptism,  the 
burial  of  the  body  of  sin,  or  of  the  old 
Adam,  is  represented,  when  the  person  to 
be  baptized  is  put  down  into  the  water ;  as 
a  resurrection,  when  he  is  brought  out  of 
it." — Expos.  Epist.  ad  Coloss.  in  cap.  ii.  12. 

21.  Dr.  Boys.  "  The  dipping  in  holy 
baptism  has  three  parts :  the  putting  into 
the  water,  the  continuance  in  the  water, 
and  the  coming  out  of  the  water.  The 
putting  into  the  water,  doth  ratify  the  mor 
tification  of  sin  by  the  power  of  Christ's 
death,  as  Paul,  (Rom.  vi.  3,)  '  Know  ye  not 
that  all  we  which  have  been  baptized  into 
Jesus  Christ,  have  been  baptized  into  his 
death,  and  that  our  old  man  is  crucified  with 
him  V  The  continuance  in  the  water, 
notes  the  burial  of  sin  ;  to  wit,  a  continual 
increase  of  mortification  by  the  power  of 
Christ's  death  and  burial,  (Rom.  vi.  4.) 
The  coming  out  of  the  water,  figured  our 
spiritual  resurrection  and  vivification  to 
newness  of  life,  by  the  power  of  Christ's 
resurrection,  (Rom.  vi.  4  ;  Col.  ii.  12.)" — 
Works,  p.  294,  edit.  1629. 

22.  Mastricht.  "  As  in  the  baptismal 
washing,  especially  when  performed  by 
immersion,  we  are  plunged  in  water,  abide 
in  it  a  litde  while,  and  then  emerge ;  so 
Christ  was  immersed  for  us  in  death,  con- 
tinued under  its  dominion  the  space  of 
three  days,  and  then  emerged  by  his  res- 
urrection. ...  As  in  the  baptismal  washing 
especially  when  performed  by  immersion, 
we  are  planted  in  water  ;  so  we  are  plant- 
ed both  in  the  blood  and  body  of  Christ, 
when  we  are  baptized  into  his  mystical 
body,  (1  Cor.  xii.  13;)  and  as  we,  in  a 
manner,  put  on  water,  so  also  do  we  put 
on  Christ,  (Gal.  iii.  27.)  Again  :  As  Christ 
by  that  baptism  of  his  own  blood,  (Matt. 
XX.  22,)  died,  was  buried,  and  rose  again  ; 
so  we  are  planted  in  him,  spiritually  die 
with  him  to  sin,  are  buried  and  rise  again. 
(Rom.  vi.  3—6.  Col.  ii.  11,  12,  13.)  Fur- 
ther: As  by  water  the  body  is  cleansed,  (1 
Pet.  iii.  21.)  so  by  the  blood  and  Spirit  of 
Christ  the  soul  is  purified,  ( 1  John  i.  7.)  Fi- 
nally: As  in  baptism  we  emerge  out  of  a 
sepulchre  of  water,  and  pass,  as  it  were,  into 
a  new  life  ;  so  also  being  delivered  from  ev- 
ery kind  of  death,  we  shall  be  saved  to  eter- 
nal life,  (Mark  xvi.  16.)"— 7?ieore/.  Pract. 
Theolog.  1.  vii.  c.  iv.  §  10. 


23.  Grotius.  "  '  Buried  with  him  by  bap- 
tism.' Not  only  the  word  baptism,  but  the 
very  form  of  it.  intimates  this.  For  an  im- 
mersion of  the  whole  body  in  water,  so  that 
it  is  no  longer  beheld,  bears  an  image  of 
that  burial  which  is  given  to  the  dead.  So 
Col.  ii.  12.  .  .  .  There  was  in  baptism,  as 
administered  in  former  times,  an  image 
both  of  a  burial  and  of  a  resurrection; 
which,  in  respect  of  Christ,  was  external ; 
in  regard  to  Christians,  internal,  (Rom.  vi. 
4.)"— /?i  Eoni.  vi.  4;  Col.  ii.  12. 

24.  Mr.  Burkitt.  " '  We  are  buried  with 
him  by  baptism  into  death.'  The  apostle 
alludes,  no  doubt,  to  the  ancient  manner 
and  way  of  baptizing  persons  in  those  hot 
countries,  which  was  by  immersion,  or 
putting  them  under  water  for  a  time,  and 
then  raising  them  up  again  out  of  the  wa- 
ter ;  which  rite  had  also  a  mystical  signifi- 
cation, representing  the  burial  of  our  old 
man,  sin  in  us,  and  our  resurrection  to  new- 
ness ol"  life." — Expos.  Notes  on  Horn.  vi.  4. 

25.  Vitringa.  "  To  be  immersed  in  wa- 
ter, and  to  be  under  water,  represent  the 
death  and  burial  of  our  old  man,  in  vir- 
tue of  the  death  of  Christ.  To  be  washed 
with  water,  denotes  our  being  justified  and 
sanctified.  To  emerge  out  of  the  water, 
signifies  our  being  saved  from  death,  in 
virtue  of  Christ's  death  ;  our  being  regen- 
erated to  a  lively  hope ;  and  our  being 
raised  again  to  a  new  life,  that  shall  never 
ce^ey^Aphonsmi  Sanct.  Theolog.  aphor. 
S91. 

26.  Confession  of  Sueveland.  "  As 
touching  baptism  we  confess,  that  which 
the  scripture  doth  in  divers  places  teach 
thereof,  that  we  by  it  are  buried  into  the 
death  of  Christ,  made  one  body,  and  do  put 
on  Christ." — Chapter  xvii.  in  Harmony  of 
Confess,  p.  410.     Cambridge,  1586. 

27.  Bucanus.  Our  Lord  was  baptized 
of  John  "  to  signify  that  he  was  sent  to  be 
baptized,  that  is,  plunged  in  death ;  and 
that  he  might  wash  away  our  sins  with  his 
own  blood.  .  .  .  Immersion  into  water,  or 
aspersion,  plainly  denotes  the  sprinkling 
of  the  blood  of  Christ  for  the  remission  of 
sins,  and  the  imputation  of  righteousness  : 
fuid  the  continuance  under  water,  however 
short,  the  death  and  burial  of  our  native 
corruption,  (in  virtue  of  our  Lord's  death 
uid  burial.)  that  is,  the  mortification  of  the 
old  Adam,  which  is  the  first  part  of  our  re- 
generation ;  but  emersion,  the  rising  of  the 
new  man,  or  quickening  and  newness  of 
life  ;  and  so,  analogically,  our  fnture  resur- 
rection is,  as  it  were,  presented  to  view. 
(Rom.  vi.  3,  4,  and  iv.  5,  13.)" — Institut. 
Theolon.  loc.  xlvii.  pp.  621,  631. 

28.  Zanchius.  "  Baptism  is  a  sign  of 
the  mortification  and  burial  of  the  old  man. 

.For  immersion  into  the  water,  which 
was  used  of  old,  represented  this  mortifica- 
tion,  death,  and  burial ;  in  which  infants 


382 


PiEDOBAPTISM    EXAMINED. 


remain,  as  it  were,  under  tlie  water,  when 
baptized.  I  speak  agreeably  to  the  ancient 
practice  of  the  church.  The  apostle,  there- 
fort;,  says  :  '  We  are  crucified  with  Christ, 
and  buried,  by  baptism  into  death.' " — 
Opera,  torn.  iv.  pp.  437,  438. 

29.  Limborch.  "Baptism  is  a  figure 
and  mark  of  our  spiritual  burial.  For  by 
ihat  immersion  into  vvater,  and  continuance 
under  the  water,  which  represent  a  burial, 
baptized  persons  express  their  being  buried 
to  sin." — Comment,  in  Epist.  ad  Rom.  ad 
cap.  vi.  4. 

30.  Castalio.  "' Else  what  shall  they  do 
who  are  baptized  for  the  dead  V  That 
you  may  understand  this  place  of  Paul, 
consider  the  manner  and  nature  of  baptism 
as  described,  (Rom.  vi.)  in  these  words: 
'  As  many  of  us  as  have  been  baptized  in- 
to Jesus  Christ,  were  baptized  into  his 
death.'  And  a  little  after,  '  For  if  we  have 
been  planted  together  in  the  likeness  of 
his  death,  we  shall  be  also  in  the  likeness 
of  his  resurrection.'  This,  therefore,  is  the 
argument  of  Paul;  when  Christians  are 
baptized,  they  are  baptized  for  iliis  pur- 
pose, that  they  may  die  with  Christ,  and 
then  rise  again." — In  1  Cor.  xv.  29. 

31.  Schoettgenius.  "  The  aj)0:?tle  forms 
a  comparison  between  baptism  and  death. 
He  that  ia  baptized,  is  Entirely  under  wa- 
ter, and  no  longer  seems  to  live.  When, 
therefore,  we  Cliristians  are  baptized,  it  is 
into  the  death  of  Christ ;  namely,  that  we 
should  become  imitators  of  his  death. 
Baptism  obligeth  us  to  become  like  our 
Lord  in  his  death  and  resurrection." — 
Horce  HebraiccB,  ad  Bom.,  vi.  4,  p.  515. 

32.  Hoornbeekius.  "The  apostle,  speak- 
ing of  what  was  notorious  and  certain, 
says :  '  Know  ye  not,  that  so  many  of  us 
as  were  baptized  into  Jesus  Christ,  were 
baptized  into  his  death'?'  (Rom.  vi.  3,)  re- 
ferring to  what  is  performed  in  baptism  ; 
namely,  the  entrance  into  water,  and  the 
going  out  of  it.  For  he  immediately  adds : 
'  Therefore,  we  are  buried  with  him  by 
baptism.'  And,  (Col.  ii.  12,)  'Buried  with 
him  in  baptism,  wherein  also  ye  are  risen 
with  him.'  As,  in  respect  of  Christ,  his 
death  was  followed  by  his  resurrection  from 
the  dead,  so  our  conibrmity  to  him  consists 
in  dying  and  rising  again  with  him.'  This 
is  clearly  presented  to  our  view  and  sealed 
by  that  immersion  and  emersion  which  are 
in  baptism." — Theolog.  Pract.  1.  ix.  c.  xxii. 
tom.  ii.  p.  3S8. 

33.  Tilenus.  "  The  ceremony  in  bap- 
tism is  three-fold  ;  immersion  into  the  wa- 
ter, a  continuance  under  the  water,  and  a 
rising  out  of  the  water.  .  .  .  The  internal 
and  essential  form  of  baptism  is  no  other 
than  that  analogical  proportion  of  the  signs, 
nlready  exj)hiiii(ul,  with  the  things  signified. 
For  as  it  is   a  property   of  water  to   wash 


away  the  filth  of  the  body,  so  it  representa 
the  power  of  Christ's  blood  in  the  cleans- 
ing from  sin.  Thus  immersion  into  the 
water  declares,  by  the  most  agreeable 
analogy,  the  mortification  of  the  old  man  ; 
and  emersion  out  of  the  water,  the  vivifi- 
cation  of  the  new  man.  .  .  .  The  same 
plunging  into  the  water  exhibits  to  our 
view  that  dreadful  abyss  of  divine  justice, 
in  which  Christ,  on  account  of  our  sins, 
was  for  a  time  in  a  manner  swallowed  up. 
Abiding  under  the  water,  however  short 
the  time,  denotes  his  descent  to  hell ;  that 
is,  as  we  have  elsewhere  declared,  the  low- 
est degree  of  abasement,  when,  in  a  sealed 
and  guarded  sepulchre,  he  was  considered 
as  one  entirely  cut  oil'.  Emersion  out  of 
the  water,  presents  us  with  an  image  of 
that  victory  which  he,  though  dead,  ob- 
tained over  death,  even  in  his  own  pavil- 
lion ;  that  is,  the  sepulchre.  Thus,  there- 
fore, it  is  right  that  we  who  are  baptized 
into  his  death,  and  buried  with  him,  should 
also  rise  again  with  him,  and  walk  in  new- 
ness of  life.  (Rom.  vi.  3,  4 ;  Col.  ii.  12.)" 
— Syntag.  Disputat.  pars  ii.  disp.  xli.  §  15, 
32,  34. 

34.  Stapferus.  "  The  apostle  explains 
the  sacrament  of  baptism,  by  communion 
with  the  death  and  resurrection  of  Christ, 
(Rom.  vi.  3,  4;  Col.  ii.  I2.y^—Institut. 
llieolog.  Polem..  tom.  i.  cap.  iii.  §  1638. 

35.  Burmannus.  "  The  external  rite,  in 
baptism,  having  the  image,  as  well  of  over- 
whelming and  suffocation,  as  of  washing, 
bears  also  a  two-fold  figure  :  and  it  signi- 
fies, partly,  the  death  and  burial  of  Christ, 
and  our  conmiunion  with  them ;  partly,  the 
washing  away  of  sin,  by  the  blood  and 
Spirit  of  Christ,  or  the  justification  and 
sanctification  of  a  sinner.  (Rom.  vi.  4  ;  1 
Pet.  iii.  20;  Acts  ii.  38;  Tit.  iii.  5.)"— 6> 
no-ps.  Tlienlog.  tom.  ii.  loc.  xliii.  c.  viii.  §  3. 

26.  Roell.  '•  The  signification  of  bap- 
tism is  taught,  (Rom.  vi.)  namely,  that  it  ia 
a  sign  and  seal  of  the  death,  burial,  and 
resurrection  of  Christ,  and  of  our  commun- 
ion with  them.  For  he  that  is  immersed 
in  vvater,  which  has  the  power  of  sufTocat- 
ing,  is  considered  as  in  a  state  of  death ; 
and  likewise,  as  long  as  he  continues  im- 
mersed, he  is  there  buried.  But  when  he 
rises  out  of  the  water,  he  rises,  as  it  were, 
from  a  state  of  death,  and  begins  to  live 
afresh.  Of  what  kind  this  newness  of  life 
is,  baptism  also  at  the  same  time  distinctly 
represents.  For  as  water  has  the  power 
of  washing  and  purifying,  it  signifies  that, 
in  virtue  of  our  Lord's  death,  the  person 
baptized  is  cleansed  from  sin,  and  that  he 
ought  to  live  a  new  and  a  pure  life  without 
the  pollution  of  sin.  .  .  .  When  persons  are 
baptized  in  faith,  they  are  burned  with 
Christ ;  to  signify  that  they  are  no  longer 
under  the  curse.     Thev    rise  with  Christ 


P.^DOBAPTISM     EXAMIIN'ED. 


383 


or  rather  they  are  raised  ;  as  they  that  are 
baptized,  after  immersion  into  water,  rise 
again  out  ol"  the  water,  when  they  re- 
pent and  so  rise  again  from  a  death 
in  sin.  Thus  also  they  rise  again  to  a 
new  life  and  are  quickened :  they  live 
with  Christ  here  in  grace,  and  shall  for 
ever  live  in  glory." — ExpUcat.  Epist.  ad 
Ephes.  in  cap.  iv.  5.  Exegesis  Epist.  ad 
Coloss.  in  cap.  ii.  13. 

37.  Lampe.  "  Water,  in  the  sacrament 
of  baptism,  represents  the  passive  obedi- 
ence and  death  of  Christ,  and  the  com- 
munion of  believers  with  them." — Prole- 
gon  in  Joan.  1.  i.  c.  ii.  §  23. 

38.  Abp.  Leighton.  "  That  baptism 
doth  apply  and  seal  to  the  believer  his  in- 
terest in  the  death  and  resurrection  of 
Christ,  the  apostle  St.  Paul  teaches  to  the 
full,  (Rom.  vi.  4,)  'We  are  buried  with 
him  by  baptism  into  death ;  that  like  as 
Christ  was  raised  up  from  the  dead  by  the 
glory  of  the  Father,  even  so  we  also  should 
walk  in  newness  of  life.'  Where  the  dip- 
ping into  water  is  referred  to,  as  represent- 
ing our  dying  with  Christ ;  and  the  return 
thence,  as  expressive  of  our  rising  with 
him." — Comvient  upon  1  Pet.  iii.  2 1. 

39.  Braanius.  "By  baptism  we  are 
plunged  under  the  water,  and,  as  it  were 
buried  ;  but  we  do  not  continue  in  a  state 
of  death,  for  we  immediately  rise  again 
from  thence :  to  signify  that  we,  through 
the  merits  of  Christ,  and  with  Christ,  mor- 
tify the  old  man,  are  buried  with  Christ. 
and  with  him  arise  to  newness  of  lite. 
*  We  are  buried  with  him  by  baptism  into 
death;  that  like  as  Christ  was  raised  from 
the  dead,  to  tiie  glory  of  the  Father,  so  we 
also  should  walk  in  newness  of  life,'  (Rom. 
vi.  4.  5.)" — Docl.  Feed.  pars.  iv.  cap.  xxi.  § 
11. 

40.  Dr.  Manton.  " '  We  are  buried  with 
him  in  baptism  into  his  death  :'  the  like  ex- 
pression you  have,  (Col.  ii.  12,)  'Buried 
with  him  in  baptism,  wherein  also  ye  are 
risen  with  him.'  The  putting  the  baptized 
person  into  the  water,  denoteth  and  pro- 
claimeth  the  burial  of  Christ,  and  we  by 
submitting  to  it  are  baptized  [buried]  with 
him,  or  profess  to  be  dead  in  sin  ;  Ibr  none 
but  the  dead  are  buried  :  so  that  it  signifi- 
eth  Christ's  death  for  sin,  and  our  dying 
unto  sin." — Sermon  on  Rom.  vi.  4. 

41.  Church  of  England.  "As  we  be 
buried  with  Christ  by  our  baptism  into 
death,  so  let  us  daily  die  to  sin,  mortifying 
and  killing  the  evil  motions  thereof.  And 
as  Christ  was  raised  up  from  death  by  the 
glory  of  the  Father,  so  let  us  rise  to  a  new 
life,  and  walk  continually  therein." — Hom- 
ily of  the  Resurrec. 

42.  H.  Altingius.  "As  in  ancient  times 
the  persons  to  be  baptized  were  immersed 
into   water,    continued    under    water,    and 


emerged  out  of  the  water,  (Matt.  iii.  16 ; 
Acts  viii.  38 ;)  so  the  old  man  in  them  died 
and  was  buried,  and  the  new  man  rose 
again,  (Rom.  vi.  4;  Col.  ii.  12)  As,  now. 
the  persons  to  be  baptized  are  sprinkled 
with  water,  so  they  are  sprinkled  with  the 
blood  and  Spirit  of  Christ,  to  the  washing 
away  of  sin,  (Acts  xxii.  16 ;  Ephes.  v.  25, 
26;  Heb.  ix.  14.)" — Loci  Commun. -pArs. 
i.  loc,  xii.  p.  200.  Explicat.  Catechis 
Palat.  pars  ii.  quaest.  Ixix.  pp.  311,  312. 

43.  Wolfius.  "  Immersion  into  water,  in 
former  times,  and  a  short  continuance 
under  the  water,  practised  by  the  ancient 
church,  afforded  the  representation  of  a 
burial  in  baptism." — Curce,  ad  Rom.  vi.  4. 

44.  G.  J.  Vossius.  "  In  our  baptism,  by 
a  continuance  under  water,  the  burial  of 
the  body  of  sin,  or  the  old  Adam,  is  repre- 
sented. The  similitude  consists  in  this : 
That  as  a  corpse  is  overwhelmed  and 
pressed  by  the  earth;  so,  in  baptism,  a 
man  is  overwhelmed  with  water ;  and  as  a 
man  is  pressed  with  water,  so  the  power 
of  sin  should  be  pressed  in  us  and  ener- 
vated, that  it  may  no  longer  drive  us  whith- 
er it  pleases,  or  hinder  our  salvation." — 
Disputat.  de  Bap.  disp.  iii.  thes.  4. 

45.  Dr.  Cave.  "  As  in  immersion  there 
are  in  a  manner  three  several  acts,  the 
putting  the  person  into  water,  his  abiding 
there  for  a  little  time,  and  his  rising  up 
again ;  so  by  these  were  represented 
Christ's  death,  burial,  and  resurrection ; 
and  in  conformity  thereunto,  our  dying  unto 
sin,  the  destruction  of  its  power,  and  our 
resurrection  to  a  new  course  of  lite.  By 
the  person's  being  put  into  water,  was 
lively  represented  the  putting  off  the  body 
of  the  sins  of  the  flesh,  and  being  washed 
from  the  filth  and  pollution  of  them.  By 
his  abode  under  it,  which  was  a  kind  of 
burial  in  the  water,  his  entering  into  a  new 
state  of  death  or  mortification,  like  as  Christ 
remained  for  some  time  under  the  state  or 
power  of  death.  Therefore,  '  as  many  as 
are  baptized  into  Christ,'  are  said  to  be 
'  baptized  unto  his  death,'  and  to  be  '  bu- 
ried with  him  by  baptism  into  death ;'  that 
the  'old  man  being  crucified  with  him,  the 
body  ol'sin  might  be  destroyed,  that  hence- 
forth he  migiit  not  serve  sin ;'  for  that  '  he 
that  is  dead  is  freed  from  sin,'  as  the  apos- 
tle clearly  explains  the  meaning  of  this 
rite.  And  then  by  his  emersion,  or  rising 
up  out  of  the  water,  was  signified  his  en- 
tering upon  a  new  course  of  life,  dilTering 
from  that  he  lived  before;  'that  like  aa 
Ciirist  was  raised  up  by  the  glory  of  the 
Father,  even  so  we  also  should  walk  in 
newness  of  life.'  " — Primitive  Christianity, 
part  i.  chap.  x.  p.  204,  edit.  6th. 

46.  Luther.  "  That  the  minister  dippetli 
a  child  into  the  water,  signifieth  death; 
that  he  again  bringeth  him  out  of  it,  signi- 


384 


P  .E  D  O  B  A  P  T  I  S  M,  EXAMINED 


fieth  life.  So  Paul  explains  it,  (Rom.  vi.) 
.  .  .  Being  moved  by  this  reason,  I  would 
have  those  that  are  to  be  baptized,  to  be 
entirely  immersed,  as  the  word  imports  and 
the  mystery  signifies." — hi  Dr.  Du  Veil, 
on  Acts  viii.  38.  Vid.  Lutherl  Catechis. 
Minor. 

47.  Bp.  Fowler.  "  Christians  being 
plunged  into  the  water  in  baptism,  signifies 
their  obliging  themselves,  in  a  spiritual 
sense,  to  die  and  be  buried  with  Jesus 
Christ,  (which  death  and  burial  consist,  in 
an  utter  renouncing  and  forsaking  of  all 
their  sins.)  that  so,  answerably  to  his  res- 
urrection, they  may  live  a  holy  and  godly 
life." — Design  of  Christianity,  sect.  i.  chap, 
viii.  p.  79,  edit.  4th. 

48.  Dr.  Sam.  Clarke.  " '  We  are  buried 
with  Christ  by  baptism  into  death;  that 
like  as  Christ  was  raised  up  from  the  dead 
by  the  glory  of  the  Father,  even  so  we 
also  should  walk  in  newness  of  life,'  (Rom 
vi.  4.)  In  the  primitive  times,  the  manner 
of  baptizing  was  by  immersion,  or  dipping 
the  whole  body  into  water.  And  this  man 
ner  of  doing  it,  was  a  very  significant  em 
blem  of  the  dying  and  rising  again,  refer- 
red to  by  St.  Paul,  in  the  abovementioned 
similitude." — Exposition  of  the  Church 
Catechism,  p.  294,  edit.  6th. 

49.  Cajetan.  "  '  We  are  buried  with 
him  by  baptism  into  death,'  By  our  bury- 
ing he  declares  our  death,  from  the  cere- 
mony of  baptism  ;  because  he  who  is  bap- 
tized, is  put  under  the  water,  and  by  this 
bears  a  likeness  of  him  that  is  buried,  who 
is  put  under  the  earth.  Now  because  none 
are  buried  but  dead  men,  from  this  very 
thing,  that  we  are  buried  in  baptism,  we 
are  assimilated  to  Christ  when  he  was  bu- 
ried."— In  Mr.  Hen.  Laurence^s  Treatise 
of  Bap.  pp.  71,  72. 

50.  Cornelius  a  Lapide.  "  We  are  bap- 
tized into  a  similitude  of  the  death  of  Christ. 
For  they  who  are  put  under  the  water,  al- 
legoricaliy  represent  Christ  dead  and  bu- 
ried."— In  Mr.  Hen.  Laurence's  Treatise 
of  Bap.  pp.  73,  74. 

51.  Dr.  Hammond.  "  It  is  a  thing  that 
every  Christian  knows,  that  the  immersion 
in  baptism  refers  to  the  death  of  Christ ; 
the  putting  the  person  into  the  water,  de- 
notes and  proclaims  the  death  and  burial 
of  Christ."— 0»,  Bom.  vi.  3. 

52.  Bp.  Nicholson.  "  The  ancient  man- 
ner in  baptism,  the  putting  of  the  person 
baptized  under  the  water,  and  then  taking 
him  out  again,  did  well  set  forth  these  two 
acts ;  the  first  his  dying,  the  second  his 
rising  again.  .  .  .  Into  the  grave  with  Christ, 
we  went  not;  for  our  bodies  were  not,  nor 
could  be  buried  with  his:  but  in  our  bap- 
tism, by  a  kind  of  .analogy  or  resemblance, 
while  our  bodies  are  under  the  water,  we 


may  be  said  to  be  buried  with  him." — In 
Mr.  Davye's  Bapt.  of  Adult  Believ.  p.  114. 

53.  Heideggerus.  "  Baptism  signifies 
the  death  and  burial,  both  of  Christ  and 
of  believers,  in  the  abolition  of  the  old 
man,  as  well  initial,  in  this  life,  as  perfect, 
in  laying  down  the  body  of  the  sins  of  the 
flesh ;  the  resurrection  and  vivification, 
first  of  Christ,  then  of  ourselves  ;  the  obe- 
dience of  Christ,  even  to  death,  which  has 
the  power  of  justifying  and  of  delivering 
from  death ;  regenerating  grace,  and  the 
Spirit,  purifying  our  hearts;  our  union 
with  Christ,  and  the  communion  of  believ- 
ers with  him  ;  and  lastly,  a  resurrection  to 
life." — Historia  Patriarch,  torn.  i.  p.  565. 

54.  Monmia.  "As  baptism  represents 
the  death  and  burial  of  our  Lord,  so  also 
his  resurrection,  and  seals  our  communion 
with  him.  Paul  therefore  teaches,  (Col.  ii. 
12,)  that  'we  are  buried  with  him  by  bap- 
tism.' For  the  baptismal  water,  so  far  as  it 
suffocates,  is  a  manifest  emblem  of  death ; 
as  it  covers,  of  a  burial ;  as  it  purifies,  of  a 
resurrection." — De  Statu  Eccles.  torn.  ii.  c. 
v.  §  199. 

55.  Rigaltius.  "Dipping  into  the  bap- 
tismal water,  denotes  the  person  to  be 
deeply  tinctured  with  the  Christian  faith  ; 
his  being  overwhelmed,  signifies  his  cleans- 
ing from  moral  stains  and  filth ;  and  hia 
rising  up  out  of  the  water,  his  resurrec- 
tion."— In  Mr.  Stennett  against  Mr.  Bus- 
sen,  p.  71. 

56.  Anonymous.  "  The  apostle  seems 
here  (Rom.  vi.  4,)  to  allude  to  the  manner 
of  baptism  ;  indicating  that  this,  as  well  as 
the  words  made  use  of  at  the  time,  signi- 
fied a  kind  of  death:  for  the  body  being 
wholly  immersed  in  water  at  baptism,  so 
that  it  no  longer  appeared,  represented  ita 
being  buried.  .  .  .  And  the  body  rising  from 
the  water,  after  it  had  been  wholly  immers- 
ed in  it,  so  as  to  be,  as  it  were,  buried  un- 
der it,  was  in  some  degree  a  figure,  or 
representation,  of  Christ's  rising  from  the 
grave." — Illustration  of  the  Bible,  on  Rom. 
vi.  4. 

57.  Dr.  Wells.  "  St.  Paul  here  alludes 
(Rom.  vi.  4,)  to  immersion,  or  dipping  the 
whole  body  under  water,  in  baptism: 
which  he  intimates  did  tipify  the  death  and 
burial  (of  the  person  baptized)  to  sin;  as 
his  rising  up  out  of  the  water  did  tipify  his 
resurrection  to  newness  of  life." — On  Rom. 
vi.  4. 

58.  Mr.  Hardy.  " '  Therefore  we  are 
buried  with  him  by  baptism.'  He  alludes 
to  the  rite  of  immersing,  which  bears  an 
image  of  our  Lord's  burial.  'That  like  a.s 
Christ  was  raised.'  For  the  rising  again 
of  the  body  out  of  the  water,  bore  an  im- 
age of  that  fact." — Aanotat.  in  Rom.  vi.  4. 

59.  Dr.  Barrow.     "  The  action  is  bap- 


PiEDOBAPTISM     EXAMINED. 


385 


tizing,  or  immersing  in  water.  The  object 
thereof,  those  persons  ot"  any  nation,  whom 
his  ministers  can  hy  their  instruction  and 
persuasion  render  disciples ;  that  is,  such 
as  do  sincerely  beUeve  the  truth  of  his  doc- 
trine, and  seriously  resolve  to  obey  his 
commandments.  .  .  .  The  mersion  also  in 
water,  and  the  emersion  thence,  doth  figure 
our  death  to  the  former  [worldly  defile- 
ments,] and  receiving  [revivinsr]  to  a  new 
life."— Works,  vol.  i.  pp.  518;  520,  edit. 
1722. 

60.  Dr.  John  Edwards.  "  Some  of  the 
fathers  hold,  that  the  apostle's  argument  in 
the  text  (1  Cor.  xv.  29,)  is  of  this  sort:  If 
there  shall  be  no  i^ising  of  the  dead  hereal- 
ter,  why  is  baptism  so  significant  a  symbol 
of  our  dying  and  rising  again,  and  also  of 
the  death  and  resurrection  of  Christ?  For 
those  that  were  proselytes  to  the  Christian 
religion,  were  interpreted  to  make  an  open 
prolession  of  these,  in  their  being  plunged 
into  the  baptismal  water,  and  in  being  there 
overwhelmed  and  buried,  as  it  were,  in  the 
consecrated  element.  The  immersion  into 
the  water,  was  thought  to  signify  the  death 
of  Christ;  and  their  coming  out,  denoted 
his  rising  again,  and  did  no  less  represent 
their  own  future  resurrection.  On  which 
account,  the  minister's  putting  in  of  the 
Christian  converts  into  the  sacred  waters, 
and  his  taking  them  out  thence,  are  styled 
by  St.  Chrysostom, '  The  sign  and  pledge  of 
■descending  into  the  state  of  the  dead,  and 
of  a  return  from  thence.'  And  thus  be- 
cause the  washing  and  plunging  of  the 
newly  admitted  Christians  was  a  visible 
proof  and  emblem,  first  of  Christ's  and 
then  of  their  resurrection  from  the  grave  ; 
the  forementioned  fathers  have  been  induc- 
ed to  believe,  that  this  passage  of  our  apos- 
tle, which  I  am  speaking  of,  hath  a  partic- 
ular respect  to  that,  and  is  to  be  interpreted 
by  it.  Nay,  this  seems  to  agree  exactly 
with  the  language  and  tenour  of  our  apos- 
tle himself,  who  may  be  thought  to  be  the 
best  interpreter  of  his  own  words :  '  Know 
ye  not,'  saith  he,  'that  so  many  of  us  as 
have  been  baptized  into  Christ  were  bap- 
tized into  his  death?  Therefore  we  are 
buried  with  him  by  baptism,'  &c.  Rom.  vi. 
3,  4." — Inquiry  into  four  Remarkable 
Texts,  pp.  143,  144. 

61.  Peter  Martyr.  '•  As  Christ,  by  bap- 
tism, hath  drawn  us  with  him  into  his  death 
and  burial ;  so  he  hath  drawn  us  out  unto 
life.  This  doth  the  dipping  into  the  water. 
and  the  issuing  forth  again,  signify,  when 
we  are  baptized." — Oration  concerning  the 
Resurrection  of  Christ,  subjoined  to  Comni. 
Places,  p.  11,  edit.  1574. 

62.  E.  Spanhomius.  "As  immersion 
signifies  the  death  of  the  old  man,  and 
emersion  the  life  of  the  new  man  ;  so  sprink- 
ling signifies  and  seala  the  sprinkhng  of 

Vol.  1.— Ww. 


the  blood  of  Christ,  (1  Pet.  i.  2.y'—Dispur 
tat.  Syntag.  Disp.  de  Bap.  §  21. 

63.  Cocceius.  " '  We  are  buried  with 
him  by  baptism  into  death,'  (Rom.  vi.  3,  4, 
5.)  We  are  baptized  into  death,  by  wliich 
the  servitude  of  sin  is  laid  aside ;  and  thus 
a  seal  of  our  communion  with  him  is  be- 
stowed on  us,  that  we  may  be  considered 
as  buried  with  him.  ...  In  baptism  there 
is  a  resemblance  of  our  Lord's  death." — 
Summa  Doct.  de  Feed.  c.  vi.  §  209. 

64.  Bp.  Taylor.  "  •  We  are  buried  with 
him  in  baptism,'  saith  the  apostle.  '  In 
aqua  tanquam  in  sepulchro  caput  immer- 
genlibus  vetus  homo  sepelitur  et  submer- 
gitur,  deinde  nobis  emergentibus  novus 
resurgit  inde.'  So  S.  Chrysostom  :  '  The 
old  man  is  buried  and  drowned  in  the  im- 
mersion under  water ;  and  when  the  bap- 
tized person  is  lifted  up  from  the  water,  it 
represents  the  resurrection  of  the  new  man 
to  newness  of  life.'  In  this  case  therefore, 
the  contrary  custom  [of  pouring,  or  sprink- 
ling.] not  only  being  against  an  ecclesias- 
tical law,  [of  the  church  of  England]  but 
against  the  analogy  and  mysterious  signi- 
fication of  the  sacrament,  is  not  to  be 
COMPLIED  with;  uuless  in  such  cases  that 
can  be  of  themselves  sufficient  to  justify  a 
liberty  in  a  ritual  and  ceremony,  that  is,  a 
case  of  necessity." — Ductor  Dubitantiu'iUj 
b.  iii.  c.  iv.  rule  xv.  p.  645. 

65.  Sir  Norton  Knatchbull.  '•  The  prop- 
er end  of  baptism  ought  not  to  be  under- 
stood, as  if  it  were  a  sign  of  the  washing 
away  of  sin;  but,  properly,  it  is  the  sign 
of  a  resurrection,  by  faith  in  the  resurrec- 
tion of  Jesus  Christ,  of  which  baptism  is  a 
very  lively  and  expressive  figure ;  as  was 
also  the  ark  of  Noah,  out  of  which  he  re- 
turned, as  it  were  out  of  a  sepulchre  to  a 
new  life.  .  .  .  And  so  was  the  whale's  belly, 
out  of  which  Jonah  arose,  after  a  three 
days'  burial ;  aud  the  cloud  and  the  Red 
Sea,  in  which  the  people  of  Israel  are  said 
to  have  been  baptized  ;  that  is,  not  wash- 
ed, but  buried.  For  all  these  were  types 
of  the  same  thing  with  baptism ;  not  of 
the  washing  aicay  of  sin,  i.  e.  the  putting 
off  the  filth  of  the  flesh,  but  of  the  death 
and  resurrection  of  Christ,  and  at  the  same 
time  of  ours.  To  this  truth,  apostles,  fath- 
ers, schoolmen,  and  almost  all  interpreters, 
give  their  suffrage.  The  thing  is  indeed 
so  manifest,  that  there  is  no  need  of  testi- 
monies to  confirm  it:  but  because  there 
are  not  a  few  that  otherwise  teach,  it  will 
not  be  superfluous,  (thai  I  may  not  seem 
to  speak  without  proper  authority)  out  of 
irmumerable  testimonies  to  produce  a  \&\\'. 
We  begin  with  St.  Paul.  '  Know  ye  not 
that  so  many  as  were  baptized  into  Jesus 
Christ  were  baptized  into  his  death? 
Therefore  we  are  buried  with  him  by  bap- 
tism  into  death,  that  like  as  Christ  was 


386 


P^DOBAPTISM     EXAMINED. 


raised  from  the  dead  by  the  Father  of  glo- 
ry, even  so  we  also  should  walk  in  newness 
of  life,'  (Rom.  vi.  3,  4.  and  Col.  ii.  12 ;  as 
also  1  Cor.  XV.  29.)  '  Else  what  shall  they 
do  who  are  baptized  for  the  dead,  if  the 
dead  rise  not  at  all  ?'  A.s  if  he  had  said, 
If  there  be  no  resurrection,  to  what  pur- 
pose are  we  baptized  ?  In  vain  does  the 
church  vise  the  sign  of  baptism,  if  the  dead 
rise  not.  Similar  testimonies  frequently 
occur  in  the  fathers.  For  instance :  '  That 
believing  on  his  death,  by  his  baptism  ye 
may  be  rendered  partakers  of  his  resurrec- 
tion.' Ignat.  Ep.  ad  Tral.  '  Baptism  was 
given,'  or  appointed,  •  to  set  forth  the  death 
of  our  Lord.'  Ep.  ad  Philadel.  in  the  name 
of  Ignat.  '  In  baptism  we  perform  the 
signs  of  his  passion  and  resurrection.' 
Just.  Mart.  '  We  know  one  saving  bap- 
tism, seeing  there  is  but  one  death  for  ihe 
world,  and  one  resurrection  from  the  dead, 
of  which  baptism  is  a  type.'  Basil.  Mag. 
'  Hear  Paul  speaking  aloud,  They  passed 
through  the  sea,  and  were  all  baptized  in 
the  cloud  and  in  the  sea.  He  calls  their 
passage  through  the  sea,  baptism  ;  for  it 
was  an  escape  from  death  accomplished 
by  water.'  Basil.  Seleuc.  '  To  be  bap- 
tized and  plunged,  then  to  return  and 
emerge,  are  a  sign  of  our  descent  to  Hades, 
and  of  an  ascent  from  it.'  Chrysost. 
'  Baptism  is  a  pledge  and  figure  of  the 
resurrection.'  Ambros.  'Baptism  is  an 
earnest  of  the  resurrection.'  Lactan. 
'Dipping  bears  the  resemblance  of  death, 
and  of  a  burial.'  Bern.  I  might  accumu- 
late innumerable  testimonies ;  but  these.  I 
think,  are  abundantly  sufficient  to  prove, 
that  baptism  is  properly  a  type  of  the 
death  and  resurrection  of  Jesus  Christ ; 
and  also  of  all  believers  that  are  baptized 
into  the  faith  of  him,  from  a  death  in  sin 
to  newness  of  life  ;  which  if  they  do  in 
this  world,  they  have  a  most  firm  hope, 
that  after  death  they  shall,  with  Christ 
arise  to  glory." — Animadvers.  in  Lib.  Nov. 
Test,  ad  1  Pet.  iii.  20,  21,  pp.  178,  179,  180. 
Oxon.  1677. 

66.  Bp.  Hoadly.  "  This  latter  expres- 
sion [buried  with  Christ  and  rising  with 
him]  made  use  of  by  St.  Paul,  with  rela- 
tion to  baptism,  is  taken  from  the  custom 
of  immersion  in  the  first  days,  and  from 
that  particular  manner  of  baptizing  prose- 
lytes ;  by  which  they  were  first  covered 
with  water,  and  in  a  state,  as  it  were,  of 
death  and  inactivity,  and  then  arose  out  of 
it  into  a  sort  of  new  state  of  life  and  action. 
And  if  baptism  had  been  then  performed 
as  it  is  now  amongst  us,  we  should  never 
have  so  much  as  heard  of  this  form  of  ex- 
pression, of  dying  and  rising  again  in  this 
rite."—  Works,  vol.  iii.  p.  890. 

67.  Dr.  Scott.  ••  Those  phrases,  •  buried 
with  Chrisi,'  are  only  the  sense  and  signifi- 


cation of  that  eastern  custom  in  baptism', 
viz.  of  plunging  the  baptized  person  under 
water,  and  raising  him  up  again — and  the 
significancy  of  them,  the  apostle  here 
(Rom.  vi.  3.  4.  5,)  plainly  tells  us,  wholly 
refers  to  the  death,  and  burial,  and  resur- 
rection of  Christ;  and  therefore  the  plung- 
ing under  water  must  necessarily  refer  lo 
Christ's  death  and  burial,  and  ilie  raising 
up  again  lo  his  resurrection." —  Hor/fs,  vol. 
i.  446,  edit.  1718. 

68.  Anonymous.  "  The  water  [of  bap- 
tism] symbolically  expresses,  by  immer- 
sing into  it,  the  death  of  Christ,  or — being 
baptized. — into  his  death,  (Rom.  vi.  3;) 
emersing  out  of  it,  his  resurrection,  and 
our  rising  with  him  unto  righteousness — 
the  whole  body  of  sin,  with  all  its  members, 
dying  with  him  to  sin  by  immersion,  and 
by  emersion  rising  with  him  to  newness  of 
life." — Cure  of  Deism,  vol.  i.  chap.  iv.  pp. 
120,  121,  124. 

69.  Mr.  Doutrin.  "  What  did  this  dip- 
ping in  [in  the  administration  of  baptism] 
signify  ?  By  the  dipping  in,  and  remain- 
ing for  a  little  space  under,  and  rising  up 
out  of  the'  water,  was  signified  the  com- 
munion of  believers  with  Christ,  in  his 
death,  burial,  and  resurrection.  (See 
Rom.  vi.  3,  6.)"  Scheme  of  Div.  Tjiiths, 
chap.  xxii.  quest.  25. 

70.  Dr.  Balguy.  "  Baptism  represents 
to  our  view  a  purification  from  sin.  The 
apostle  indeed  carried  his  idea  farther, 
and  considered  the  act  of  immersion  in 
water  as  signilying  a  burial ;  the  termina- 
tion of  our  sinful  life  :  and  the  rising  again 
from  the  water  as  a  new  birth  ;  as  an  en- 
trance, that  is,  on  a  life  of  piety  and  vir- 
tue."— Discourses  on  Various  Subjects,  p. 
302. 

71.  Dr.  Towerson.  "  One  other  partic- 
ular there  is,  wherein  I  have  said  the  wa- 
ter of  baptism  to  have  been  intended  as  a 
sign ;  and  that  is  in  respect  of  that  manner 
of  application,  which  was  sometime  used, 
I  mean  the  dipping  or  plunging  the  party 
baptized  in  it.  A  signification  which  St. 
Paul  will  not  suffer  those  to  forget,  whc 
have  been  acquainted  with  his  Epistles. 
For  with  reterence  to  that  manner  of  bap- 
tizing, we  find  him  affirming,  (Rom.  vi.  4,) 
that  we  are  '  buried  with  Christ  by  bap- 
tism into  death  ;  that  like  as  Christ  was 
raised  up  from  the  dead  by  the  glory  of 
the  Father,  even  so  we  also  should  walk 
in  newness  of  life.'  And  again,  (verse  5,) 
that  '  if  we  have  been  planted  together  -in 
the  likeness  of  his  death,  we  shall  be  al- 
so in  the  likeness  of  his  resurrection.'  To 
the  same  purpose,  or  rather  yet  more  clear- 
ly, doth  that  apostle  discourse,  where  he 
tells  us,  (Col.  ii.  12,)  that  as  we  are  '  buried 
with  Christ  in  baptism,'  so  we  do  '  therein 
rise  also  with  him  through  the  faith  of  the 


PiEDOBAPTISM    EXAMINED 


387 


operation  of  God,  who  hath  raised  him 
from  the.  dead.'  For  what  is  this  but  to 
say,  That  as  the  design  of  baptism  was  to 
obh^e  men  to  conform  so  far  to  Christ's 
death  and  resurrection,  as  to  die  unto  sin, 
and  live  again  unto  righteousness ;  so  it 
was  performed  by  the  ceremony  of  immer- 
sion, that  the  person  immersed  might,  by 
that  very  ceremony,  which  was  no  obscure 
image  of  a  sepulchre,  be  minded  of  the 
precedent  death;  as,  in  Hke  manner,  by 
his  coming  again  out  of  the  water,  oi"  his 
rising  from  that  death  to  life,  after  the  ex- 
ample of  the  Institutor  thereof?  .  .  .  The 
thing  signified  by  the  sacrament  of  baptism, 
cannot  otherwise  be  well  represented,  than 
by  an  immersion ;  or,  at  least,  by  some  more 
general  way  of  purification,  than  that  of  ef- 
fusion, or  sprinkling.  For  though  the  pour- 
ing, or  sprinkling  of  a  little  water  upon  the 
face,  may  suffice  to  represent  an  internal 
washing,  which  seems  to  be  the  general  end 
of  Christ's  making  use  of  the  sacrament  of 
baptism  ;  yet  can  it  not  be  thought  to  rep- 
resent such  an  entire  washing,  as  that  of 
new-born  infants  was,  and  as  baptism  may 
seem  to  have  been  intended  for,  because 
represented  as  the  laver  of  regeneration : 
That,  though  it  do  fnot]  require  an  im- 
mersion, yet  requiring  such  a  general 
washing  at  least,  as  may  extend  to  the 
whole  body ;  as  other  than  which  cannot 
answer  its  type,  nor  yet  that  general,  though 
internal  purgation,  which  baptism  was  in- 
tended to  represent.  The  same  is  to  be 
said  yet  more  upon  the  account  of  our  con- 
forming to  the  death  and  resurrection  of 
Christ,  which  we  learn  from  St.  Paul,  to 
have  been  the  design  of  baptism  to  signify. 
For  though  that  might,  and  was  well 
enough  represented,  by  the  baptized  per- 
son's being  buried  in  baptism,  and  then 
rising  out  of  it,  yet  can  it  not  be  said  to  be 
80,  or  at  least  but  very  imperfectly,  by  the 
pouring  out,  or  sprinkling  the  baptismal 
water  on  him.  But,  therefore,  as  there  is 
so  much  the  more  reason  to  represent  the 
rite  of  immersion,  as  the  only  legitimate 
rite  of  baptism,  because  the  only  one 
that  can  answer  the  ends  of  its  institution, 
and  those  things  which  were  to  be  signi- 
fied by  it;  so,  especially  if  (as  is  well 
known,  and  undoubtedly  of  great  force,) 
the  general  practice  of  the  primitive  church 
was  agreeable  thereto,  and  the  practice  of 
the  Greek  church  to  this  very  day.  For 
who  can  think  either  the  one  or  the  other 
would  have  been  so  tenacious  of  so  troub- 
lesome a  rite,  were  it  not  that  they  were 
well  assured,  as  they  of  the  primitive 
church  might  very  well  be,  of  its  being  the 
only  instituted  and  legitimate  one?" 
—  Of  the  Sacram.  of  Bap.  part  iii.  pp.  51 
52,  53,  5G,  57.  58. 
72.   Bengeli  js.     •'  He    that   is   baptized 


puts  on  Christ,  the  second  Adam ;  he  is 
baptized,  I  say,  into  a  whole  Christ,  and 
therefore  also  into  his  death  :  and  it  is  like 
as  if,  in  that  very  moment,  Christ  suffered, 
died,  and  was  buried  for  such  a  man  ;  and 
such  a  man  sutTered,  died,  and  was  buried 
Vv'ith  Christ." — Gnomon,  ad  Rom.  vi.  3. 

7.3.  Bochartus.  '•  The  plunging  per- 
formed in  baptism,  signifies  a  death  to  sin ; 
and  the  emersion,  a  new  lite." — Opera,  torn, 
i.  p.  1029,  edit.  1682. 

74.  Daille.  "In  the  primitive  church, 
the  greater  part  of  those  that  were  bap- 
tized, being  persons  of  age,  were  unclothed, 
and  then  plunged  into  the  water,  whence 
they  immediately  came  forth ;  whereby 
they  testified  that  they  did  put  off  the  body 
of  sin,  the  habit  of  the  first  Adam,  and 
buried  it  in  the  saving  waters  of  Jesus 
Christ,  as  in  its  mystical  grave,  and  came 
forth  thence  risen  up  to  a  new  life." — <S'er- 
mo>is  on  Epist.  to  Coloss.  chap.  ii.  12,  p. 
245. 

75.  Venema.  "  It  is  generally  agreed 
among  divines,  that  the  communion  of  a 
believer  which  Christ  and  the  effects  of 
his  obedience,  by  which  the  guilt,  the  pol- 
lution, and  the  punishment  of  sin  are  taken 
away,  and  so  the  remission  of  sin,  sanctifi- 
cation,  and  glorification  are  conferred,  are 
presented  to  view  in  baptism  ;  yet  they  do 
not  sufficiently  show  the  way  and  manner 
in  which  that  representation  is  made,  and 
frequently  speak  with  but  little  consistency. 
If,  in  baptism,  the  appearance  of  nothing 
but  washing  offered  itself  to  our  considera- 
tion, the  thing  would  be  easy.  For  seeing 
we  are  delivered  from  sin  by  the  obedience 
of  Christ,  that  would  be  readily  understood 
by  every  one,  as  the  cause  of  our  purifica- 
tion, and  as  represented  by  water,  in  which 
there  is  a  cleansing  virtue ;  especially,  as 
the  scripture  usually  comprehends  it  under 
the  emblem  of  water.  But  washing  is 
neither  the  only  idea,  nor,  as  I  think,  the 
principal  one,  ot"  this  sacrament ;  but  more 
truly  that  of  suffocating,  and  of  bringing 
death  on  the  flesh,  an  effect  which  water 
produces,  seems  here  to  be  intended :  as 
well,  because  the  apostle  asserts  it  in  ex- 
press words,  (Rom.  vi.  3,  4  ;  Col.  ii.  12,)  as 
that  baptism  is  elsewhere  compared  to  the 
deluge  and  the  Red  Sea,  (1  Pet.  iii.  21;  1 
Cor.  x.  1,  2.)  Why?  Because  in  the  for- 
mer passage  Peter  calls  baptism  avnTwov, 
the  antitype  of  the  water  of  the  deluge  ; 
which  word  there,  in  a  special  and  peculiar 
sense,  denotes  a  parallel ;  by  which  is  de- 
clared, that  the  deluge  and  baptism  depict 
the  same  spiritual  thing,  and  in  a  mystical 
representation  answer  one  another :  ami, 
lastly,  because  the  apostle  (1  Pet.  iii.  21.) 
seems  to  derive  the  idea  of  washing,  from 
that  power  of  killing  which  there  is  in  wa- 
ter.    For  the  death  n^  ?in,  and  of  the  flesh 


388 


P^DOBAPTISM    EXAMINED, 


really  and  properly  consists  in  the  washing 
awny  of  spiritual  filth  ;  and  therefore  is 
riizliily  comprehended  under  the  appear- 
ance of  pntling  to  death.  When,  therefore. 
Peter  had  compared  baptism  to  the  deluge, 
and  so  had  attributed  to  it  power  of  cleans- 
ing; he  immediately  beholds  in  it  oaftKOi 
anoQcaiv  pvjrov,  a  putting  off  the  filth  of  the 
flesh.  Farther:  Thai  the  idea  of  im.s'/i/M^- 
IS  not  the  first  and  the  principal  significa- 
tion of  baptism,  plainly  appears  from  the 
rite  of  immersion  ;  in  which  way  it  used 
to  be  administered  by  the  apostles  and 
first  Christians  ;  for  that  leads  us  to  think, 
not  so  much  of  uashing  as  of  putting  to 
death.  Once  more  :  The  phrase,  later  of 
regeneration^  which  is  used  by  Paul,  (Tit, 
iii.  5.)  does  not  so  properly  signify  wash- 
ing, as  renovation  from  death. 

"  Let  us  try,  then,  in  this  way  to  unfold 
the  mystery.  The  water,  as  is  manifest, 
both  from  the  immersion  of  Christ,  and 
the  comparison  with  the  deluge  and  the 
Red  Sea,  denotes  what  is  called,  the  pun- 
ishing justice  of  God  ;  by  which  a  sinner  is 
not  acquitted,  without  the  })ublic  sanctifica- 
tion  of  .Tehovah's  name,  which  is  usually 
denominated  the  wrath  of  God.  Into 
this  justice  Christ  was  immersed.  He  took 
it  on  himself,  when  he  was  perfected  by 
sufleringa  and  put  to  death ;  by  which  he 
not  only  bore,  but  placated  the  wrath  of 
God.  So  that,  being  freed  from  the  sins 
which  were  laid  upon  him,  he  rested  in  the 
Eepalchre  in  peace  ;  for  the  curse  was  then 
taken  from  the  earth.  But  he  obtained  a 
more  excellent  sign  of  sin  being  expiated, 
and  of  justice  being  satisfied,  in  his  resur- 
rection from  the  dead  ;  when  he  was  not 
only  justified,  but  also  obtained  the  whole 
promised  glory,  which  is  his  most  complete 
emersion.  This  is  the  baptism  of  Christ, 
concerning  which  he  speaks,  (Matt.  xx. 
22;)  and  this  was  represented  by  the  bap- 
tism of  water,  that  was  administered  to  him 
by  John.  This  is  the  righteousness  of 
Christ,  accomplished  by  his  obedience  and 
death  ;  by  which,  being  released  from  a 
charge  of  guilt,  he  received  a  right  to  the 
promised  blessings.  Hence,  farther,  a 
judgment  must  be  formed  concerning  the 
baptism  of  believers ;  seeing  their  com- 
munion, not  only  wilh  the  righteousness  of 
Christ,  but  also  with  the  manner  of  obtain- 
ing it,  is,  in  a  certain  way,  signified  and 
sealed ;  in  which  the  mystery  of  baptism 
consists. 

"  That  this  may  a  httle  more  plainly  ap- 
pear, it  must  he  maintained,  that  the  afore- 
paid  communion  with  Christ  consists  both 
in  the  inijjutation  of  his  righteousness,  as 
it  is  usually  called  in  the  schools,  and'  in  a 
real  communication  of  it.  The  former,  for 
the  sake  of  Christ's  righteousness,  confers 
justification  by    the  gracious  sentence  of 


God,  and  implies  that  believers  were  cbm- 
})rehended  in  their  Sponsor ;  so  that  what- 
ever Christ  sufi'ered,  they  may  be  esteemed 
as  having  underwent.  According  to  this 
benign  interpretation,  they  are  themselves 
reputed  as  immersed  in  the  justice  of  God  ; 
and,  in  Christ,  they  also  possess  a  right  of 
acceptance  in  a  more  excellent  manner  than 
if  they  themselves  had  obtained  it :  which 
great  mystery  of  our  faith  is  first  of  all 
presented  to  view  in  baptism,  and  is  made 
sure  to  believers  by  a  seal  and  pledge.  .  .  . 
This,  if  I  may  so  speak,  is  our  imputative 
immersion  in  the  justice  of  God,  and  emer- 
sion out  of  it ;  our  death  and  resurrection, 
which  baptism  exhibits  to  view." — Disser- 
tat.  Sac.  I.  ii.  c.  xiv.  §  9,  10,  11,  12.  See 
also  Dr.  Watt's  Hymns,  b.  i.  No.  122.  Mr. 
Marchanfs  E.vposit.  of  New  Test,  on  Col. 
ii.  12.  Vander  Waeyen  Varia  Sacra.,  in 
Gal.  iii.  27.  p.  84.  H.  Hulsii  Comment,  in 
Israel.  Pris.  Prczrog.  p.  SOI.  Mr.  T.  Brad- 
bury's Duty  and,  Doct.  of  Bap.  p.  83.  Hist. 
of  Popery,  vol.  i.  p.  196. 

REFLECTIONS. 

Reflect.  I.  Baptism  being  a  gracious 
appointment  of  God,  it  must  have  an  im- 
portant meaning;  and  as  it  is  a  positive  or- 
dinance, the  whole  of  its  design  must  be 
fixed  by  divine  institution:  for  we  havei  no 
more  authority  to  invent  a  signification  for 
any  rite  of  holy  worship  than  we  have  t& 
appoint  the  rite  itself.  The  design  of  bap- 
tism, therefore,  must  be  learned  from  \he 
New  Testament,  and  from  such  parts  of 
that  sacred  volume  as  have  an  immediate 
reference  to  it.     See  Chap.  I.  No.  2,  16,  20. 

Were  we  divested  of  partiality  and  pre- 
possessions, there  is  reason  to  conclude,  that 
it  would  not  be  very  difficult  to  discover  the 
chief  design  of  our  Lord  in  his  positive  ap- 
pointments. The  following  words  of  Dr. 
Owen  are  here  worthy  of  notice.  "  This 
was  a  great  part  of  the  imperfection  of 
legal  institutions,  that  they  taught  the 
things  wWch  they  signified  and  represented 
obscurely,  and  the  mind  of  God  in  them 
was  not  learned  but  with  much  difficulty. .  . . 
But  all  the  ordinances  and  institutions  of  the 
gospel  do  give  light  into,  and  exhibit  the 
things  themselves  unto  the  minds  and 
faith  of  believers.  Hereon  they  discern 
the  reasons  and  grounds  of  their  use  and 
benefit;  whence  our  whole  worship  is 
called  our  reasonable  service,  (Rom.  xii. 
1.)"* 

That  positive  ordinances  derive  all  their 
utility  from  divine  institution,  and  that  it  is 
of  great  importance  to  know  and  comply 
with  the  revealed  intention  of  God  in  their 
appointment,  Psedobaptists  have  abundant- 

•  On  ITeb.  vii.  U,  vol  iii.  p.  171. 


PiEDOBAPTISM    EXAMINED. 


389 


ly  taught.  Thus  Dr.  Hunter,  for  instance : 
"  Positive  and  arbitrary  institutions  derive 
all  their  value  and  use,  from  a  right  under- 
standing of  their  meaning  and  the  design 

of  their  author."* Dr.  Owen :  "  There 

is  nothing  in  rehgion  that  hath  any  effica- 
cy for  compassing  an  end,  but  it  hath  it 
from  God's  appointment  of  it  to  that  pur- 
pose. .  .  .  God  may  in  his  wisdom  appoint 
and  accept  of  ordinances  and  duties  unto 
one  end,  which  he  will  refuse  and  reject 
when  they  are  applied  unto  another. .  .  . 
To  do  a  thing  appointed  unto  an  end,  with- 
out aiming  at  that  end,  is  no  better  than 
the  not  doing  it  at  all ;  in  some  cases  much 
■worse."t  Mr.  Baxter:  "We  must  not 
take  hberty,  upon  our  own  fancies,  to  add 
new  ends  to  God's  ordinances  :"|  nay,  he 
represents  the  annexing  of  a  new  design 
to  the  ordinance  before  us,  as  the  invent- 
ing of  a  new  baptism.§  To  these  declara 
tions  we  cordially  assent  without  the  least 
hesitation. 

Reflect.  II.  These  learned  authors  are 
almost  unanimous  in  considering  baptism 
as  principally  intended  by  the  great  Legis- 
lator, to  represent  the  death,  burial,  and 
resurrection  of  Christ  j  the  communion  his 
people  have  with  him  in  those  momentous 
facts ;  and  their  interest  in  the  blessings 
thence  resulting.  To  confirm  and  illustrate 
which,  they  agree  in  applying  the  declara- 
tions of  Paul,  recorded  in  Rom.  v.  4 ;  and 
Col.  ii.  12.  Now,  if  such  be  the  chief  de- 
sign of  the  ordinance ;  if  these  passages 
of  holy  writ  be  pertinently  applied ;  and 
if  there  be  any  correspondence  between 
the  sign  and  the  things  that  are  signified 
by  it,  immersion  must  be  the  mode  of  ad- 
ministration. Nay,  supposing  our  purifica- 
tion from  sin  by  the  blood  of  Christ  were 
the  first  and  principal  thing  intended  and 
suggested  by  baptism,  yet  the  same  conse- 
quence would  naturally  follow ;  for  that 
purification  must  be  either  partial,  or  com- 
plete. Not  the  former,  our  opposers  them- 
selves being  judges  :  it  must,  therefore  be 
thd  latter.  Of  perfect  purification,  then, 
baptism  is  either  an  expressive  emblem  or 
it  is  not.  If  not,  why  such  a  ritual  service 
appointed  in  preference  to  any  other  that 
might  have  exhibited  the  blessing  in  a  far 
more  striking  point  of  light?  To  this 
reasoning  Paedobaptist  authors  give  attes- 
tation. Thus,  for  example,  Stapferus : 
"  Between  an  arbitrary  sign  and  the  thing 
signified,  there  may  be  an  agreement,  or 
similitude ;  which  is  the  reason  of  one 
sign  being  chosen  rather  than  another. 
And  by  how  much  the  more  a  sign  is  fitted 


■  Sacreci  Biography,  vol  iii.  p.  215. 
t  Mortitiratioii  ol' Sin,  chap.  iii.   On  Heb.  x.  5 — 10,  and 
on  Heb  ii.  I. 
J  Plain  Scrip.  Proof,  p.  301.  edit.  4lh. 
$  Disputations  of  Rigiit  to  Sac.  p.  162. 


to  excite  certain  thoughts,  and  to  represent 
the  thing  signified,  by  so  much  the  better 
or  more  useful,  it  is.  Whence  it  follows, 
that  the  illustration  of  an  invisible  thing, 
depends  on  the  likeness  there  is  between 
the  SIGN  and  the  spiritual  object  to  he 

represented  in  the  mind.'''* Mr.  Blake : 

''  They  [sacraments]  are  analogical  signs, 
such  as  carry  analogy  and  proportion  with 
the  thing  signified;  they  have  ever  an  apt- 
ness in  them  for  resemblance.  That  of 
Austin  is  famous:  '  If  sacraments  carry  no 
resemblance  of  the  things  whereof  they 
are  sacraments,  they  are  no  sacraments  at 
all.'  "t Jacob.  Laurentius :  "  In  all  sa- 
craments there  ought  to  be  some  simili- 
tude, or  analogy,  between  the  sign  and 
the  thing  signified."! Mastricht :  "  Si- 
militude and  analogy,  between  the  sign 
and  the   thing    signified,   are  necessarily 

supposed  in  every   sacrament."§ Cha- 

mierus,  when  handling  this  particular,  and 
having  produced  tJie  saying  of  Austin 
that  is  mentioned  by  Mr.  Blake,  imme- 
diately adds:  "In  which  all  divines  have 
acquiesced,  as  in  an  oracle."||  If  in  bap- 
tism, then,  there  be  an  expressive  emblem 
of  perfect  purification  from  sin,  immer- 
sion must  be  the  mode  of  administration  ; 
because  nothing  short  of  that  representa 
a  total  washing.  I  may  here  venture  an 
appeal  to  the  common  sense  of  mankind  ; 
whether  pouring  or  sprinkling  a  little 
water  on  the  face,  or  an  immersion  of 
the  whole  body,  be  better  adapted  to  excite 
the  idea  of  an  entire  cleansing.  See  No.  71. 
Reflect.  III.  Dr.  Addington  lells  us, 
that  "  the  supposition  of  Paul's  alluding 
here  (Rom.  vi.  3,  4,)  to  the  mode  of  im- 
mersion in  baptism,  as  bearing  a  resem- 
blance to  the  burial  and  resurrection  of 
Christ,  is  entirely  founded  on  a  mistaken 
interpretation  of  the  passage.  Without 
referring  in  the  least  to  that,  or  any  other 
mode  of  administering  the  ordinance,  Paul 
gives  us  an  account  of  the  nature  and  de- 
sign of  it;  as  figuring,  not  any  scenes 
through  which  our  Redeemer  passed,  but 
that  great  change  on  the  heart  of  the  true 
Christian  convert,  which  is  effected  by  the 
washing  of  regeneration."!!  If,  then,  the 
apostle  gives  "  us  an  account  oi"  the  nature''' 
of  baptism  as  well  as  of  its  design,  he 
must  speak  of  baptism  itself ;  which  can- 
not but  include  the  mode  of  administra- 
tion. This  he  does  when  representing  it 
under  the  notion  of  a  burial  with  Christ. 
Yet  were  we,  in  opposition  to  these  numer- 
ous and  respectable  authors,  to  understand 
the  passage  as  referring  only  to  the  design 


'  Instilut.  Theolog.  Poleni.  tom.  i.  cap.  iii.  §  1625. 

t  Covenant  sealed,  p.  45. 

;  Dialog.  Euchinsl.  cap.  iv.  §  51. 

§  Thcolofiia,  1.  vii  c.  iii.  5  8. 

II  Panstraf.  tom.  iv.  I.  i.  c.  xi.  §  29. 

S  Christian  Minist.  Reas.  pp.   44,  45. 


390 


P^DOBAPTISM     EXAMINED. 


of  the  ordinance,  immersion  would  still  be 
the  proper  mode  of  administration.  For 
supposing,  though  far  from  granting,  that 
Paul  means  only  to  give  an  account  of  tlie 
ordinance,  as  figuring  that  great  change  on 
the  heart  of  a  real  convert ;  yet,  while  it  is 
allowed  that  he  speaks  of  this  important 
change  under  the  notion  of  a  death,  a 
burial,  and  a  resurrection ;  and  while  it  is 
maintained  that  baptism  is  o.  figure  of  tJiat 
change,  we  are  naturally  led  to  conclude, 
that  immersion  is  the  only  suitable  mode. 
What  figure,  what  resemblance  is  there,  of 
a  death,  a  burial,  and  a  resurrection,  in 
sprinkling  a  few  drops  of  water  on  the  face 
of  a  person  ?  or,  if  tnere  be  any  similitude 
between  the  act  and  the  things  intended,  it 
is  of  that  kind  which  Dr.  Addington  him- 
self describes,  when  he  says :  "  A  strong 
imagination,  or  a  prejudiced  mind,  may 
find  an  object,  and  then  point  out  a  resem- 
blance in  many  particulars  ;  but  no  reader 
of  judgment  and  caution  will  strain  so  ob- 
scure an  allusion."*  See  Chap.  II.  No.  1, 
33,  36,  71,  75.  Mr.  Henry  having  given  a 
view  of  the  passage  similar  to  that  of  Dr. 
Addington,  Mr.  Jenkins  replies  :  "  A  Qua- 
ker would  thank  him  for  the  remark,  that 
our  conformity  to  Christ  lies  not  in  the  sign, 
but  in  the  thing  signified ;  and  prove  from 
his  own  words,  that  this  text  does  not  in- 
tend water-baptism,  but  some  inward  work 
KO  expressed  ;  as  also,  that  the  Lord's  sup- 
per means  no  external  ordinance,  but  an 
inward  conformity  to  Christ's  death."t  The 
people  called  Quakers,  when  commenting 
on  the  passage  before  us,  express  them- 
selves in  the  following  manner.  William 
Dell :  "  You  see,  that  the  same  baptism  of 
the  Spirit  that  makes  us  die  with  Christ,  doth 
also  quicken  us  into  his  resurrection,  and 
deprives  us  of  our  own  life  ;  not  that  we 
may  remain  dead,  but  that  it  may  commu- 
nicate to  us  abetter  life  than  our  own,  even 

the  life  of  Christ  himself  "J John  Grat 

ton:  "Can  any  man  conclude,  that  Paul 
here  speaks  of  water-baptism?  Is  it  not 
plainly  said,  tnio  Christ '^    Not  into  water 

but   into   Christ,  into   death."§ Robert 

Barclay  considers  Rom.  vi.  3.  4  ;  Gal.  iii 
27  ;  and  Col.  ii.  12,  as  expressing  the  effects 
of  what  he  calls  the  baptism  of  the  Spirit. 
So  nearly  does  the  sense  of  the  passage, 
according  to  Dr.  Addington,  coincide  with 
that  of  the  Quakers.  We  may  therefore 
conclude,  that  whether  baptism  was  intend- 
ed to  represent  a  purification  from  sin,  by 
the  blood  of  Christ ;  or  the  death  of  the 
old,  and  the  quickening  of  the  new  man, 
by  the  Spirit  of  God  ;  or  the  death,  burial, 


•  Ut  Miprn,  p.  37. 

't  Ir.ccinsisiiency  of  Infant  Sprinkling  with   Chiislian 
Blip.  p.  OS 
J  Selpct  Workn,  pp.  404,  405. 
h  I.ifoof  ,lo)in  Giatlon,  p.  171,  eiiit.  1720. 
I  Apolojy,  pnipoEilion  »ii-  §  4. 


and  resurrection  of  our  divine  Sponsor ; 
immersion  is  the  only  proper  way  of  its 
administration.  By  this  mode  of  proceed- 
ing, all  those  ideas  are  lully  and  strongly 
expressed  ;  which  cannot  be  affirmed  of 
pouring  or  sprinkling,  because  neither  the 
one  nor  the  other  is  adapted  to  the  allusions 
in  the  sacred  text.  Besides,  it  is  highly 
probable,  as  Bp.  Hoadly  has  well  observed 
that  if  pouring  or  sprinkling  had  been  prac- 
tised in  the  apostolic  times,  "  we  should 
never  have  so  much  as  heard  of  dying,  and 
rising  again,^^  in  baptism.     See  No.  66. 

Reflect.  IV.  Witsius  has  observed,  that 
there  is  little  or  no  analogy  between  wa- 
fers, which  are  used  in  the  holy  supper  by 
Roman  Catholics,  and  the  bread  which  our 
Lord  appointed  for  that  purpose.*  It  has 
also  been  maintained,  that  real  bread 
should  not  only  be  used,  but  broken,  at  the 
Lord's  table,  to  preserve  and  exhibit  the 
intended  analogy.  With  reference  to  this, 
Heidegger  says :  "  Between  the  breaking 
of  bread  and  the  crucifixion  of  the  body 
of  Christ,  there  is  an  analogy,  or  likeness ; 
which  analogy  sufficiently  demonstrates 
the  necessity  of  breaking  the  bread  in  the 
sacred  supper."!  So,  likewise,  various 
eminent  Peedobaptists  have  pleaded  for  the 
baptismal  immersion,  to  prevent  the  gra- 
cious design  of  our  Lord  in  the  ordinance 
from  being  obscured  and  lost.  Thus  Wol- 
fius :  "  There  have  been  some  learned 
Cliristians,  who  were  of  opinion,  that  the 
rite  of  plunging  should  be  recalled  into 
practice,  lest  the  mystical  signification  of 
baptism  shoidd  be  entirely  lost.^^t  Sir  Nor- 
ton KnatchbuU  observes,  that  the  true  and 
genuine  reason  of  baptism  being  appointed 
"  is  almost  lost,^'  by  the  change  ot'  immer- 
sion into  pouring  or  sprinkling.^  The  very 
famous  Buddeus,  alter  having  given  a 
summary  view  of  the  arguments  for  im- 
mersion, from  Zeltnerus,  adds  :  "  He  who 
accurately  considers  these  things,  will  be 
of  opinion,  that  they  are  by  no  means  to 
be  blamed,  who,  though  they  do  not  reject 
sprinkling,  yet  wish  that  immersion  had 
never  been  deserted:  or,  if  possible,  that  it 
might  be  restored:  among  whom  is  Spen- 
erus,  nay,  Luther  him.self  .  .  .  That  all 
doubts  and  scruples  may  be  removed,  the 
advice  of  Zeltnerus,  a  very  learned  divine 
of  Altorf,  should  certainly  be  received ; 
who  persuades  to  the  use  of  a  larger  affu- 
sion, that  by  so  doing  the  want  of  immer- 
sion may  be  compensated. "ll  Now,  reader, 
what  think  you  of  these  declarations  from 
the  pens  of  Pasdobaptists,  whose  characters 
are  high  in  the  learned  world,  and  in  the 
Protestant  churches?     Could    they    have 


'  CEcon.  I.  iv.  c.  xvii.  §  7. 

t  Corp.  Theolo^r.  loc.  xxv.§K5. 

I  CurM,  ad  Uoiu.  vi  4. 

§  Annnlat.  ail  1  Pet.  iii.  21. 

i  Theolo^  Dogmat.  1.  v.  c.  i.  I  v.  p   1056. 


PiEDOBAPTISM    EXAMINED 


391 


spoken  more  strongly  in  our  favor,  without 
pronouncins:  pouring  and  sprinkling  a  mere 
nullity  ?  What  but  evidence  of  the  strong- 
est kind  could  induce  persons  of  such  a 
character  implicitly  to  condemn  their  own 
practice,  as  insufficient  to  answer  the  design 
of  baptism?  The  Papists,  indeed,  may  as 
well  pretend  that  the  bread,  or  the  wine, 
used  alone  at  the  Lord's  table,  fully  repre- 
sents the  design  of  the  ordinance,  as  for 
any  to  say  that  the  intention  of  baptism 
is  completely  answered  by  pouring  or 
sprinkling  a  few  drops  of  water  on  any 
part  of  the  body ;  as  well  might  Francis- 
cus  (a  Sancta  Clara)  reconcile  the  Thirty- 
nine  Articles  to  the  canons  of  the  Council 
of  Trent,*  as  any  of  our  brethren  accom- 
modate Rom.  vi.  3,  4,  and  Col.  ii.  12,  to 
iheir  own  practice.  Dr.  Nichols,  in  defi- 
ance of  common  sense,  when  defending 
the  custom  of  kneeling  at  the  Lord's  table, 
asserts,  that  the  Dissenters  themselves, 
"  by  their  posture  of  sitting,  no  more  repre- 
sent a  feast,  than  we  [of  the  church  of 
England]  do  by  hieeling  :"t  and  it  is  with 
equal  propriety  pretended  by  some,  that  a 
death,  a  burial,  and  a  resurrection,  are  ex- 
hibited to  view,  as  well  by  pouring  or 
sprinkling,  as  by  immersion. 

Hence  it  is  that  some  of  those  learned 
Psedobaptists,  produced  in  the  preceding 
pages,  finding  it  hard,  if  not  impossible,  to 
reconcile  the  obvious  and  genuine  mean- 
ing of  Rom.  vi.  3,  4,  and  Col.  ii.  12,  with 
the  natural  import  of  their  own  practice, 
manifestly  speak,  as  if  the  ordinance  of 
baptism  represented  one  thing  in  the  apos- 
tolic times,  and  another  now.  See  No.  7, 
42.  What  can  be  the  reason  of  this  ?  If 
there  be  only  one  baptism,  as  the  apostle 
asserts ;  and  if  that  institution  be  not  al- 
tered since  the  time  of  Paul,  it  must  have 
the  very  same  signification,  and  that  in  the 
same  degree  ;  because  it  must  represent 
the  same  objects,  with  an  equal  perspicui- 
ty, and  in  the  same  way,  as  when  adminis- 
tered by  thai  ambassador  of  Christ.  It 
must  be  entirely  the  same,  whether  prac- 
tised in  Judea,  or  in  Britain  ;  in  the  first, 
or  in  the  eighteenth  century.  How  lament- 
able it  is  to  think,  that  such  great  men  as 
H.  Alting,  F.  Turrettin,  and  various  oth- 
ers, should  sacrifice  thus  to  the  love  of  hy- 
pothesis ! 

Reflect.  V.  Some  of  these  eminent  Pje- 
dobaptists,  far  from  viewing  the  metaphor- 
ical baptism  of  which  the  apostle  speaks, 
(1  Cor.  X.  2.)  as  militating  against  the  ne- 
cessity of  iiiiniersion  ;  represent  it  as  con- 
veying the  same  leading  idea  with  Rom. 
vi.  4,  and  Col.  ii.  12  ;  which  latter  passages 


*  See  Dr.  Waterland's  Importance  ofDoct.  of  Trinitv, 
p.  211. 

T  In  Mr.  Peirco's  ''i.Tii'at.  of  Dissenters,  part  iii,  p 
206. 


are  undoubtedly  much  in  our  favor.  See 
No.  7,  65,  75.  To  the  opinion  of  Turret- 
tin,  Knatchbull,  and  Venema,  on  1  Cor.  x. 
2,  we  may  add  the  sentiments  of  several 
others,  whose  characters  are  high  in  the 
learned  world.  Grotius,  on  the  passage, 
expresses  himself  thus :  "  The  cloud  hung 
over  the  heads  of  the  Israelites ;  and  so 
the  water  is  over  those  that  are  baptized. 
The  sea  surrounded  them  on  each  side; 
and  so  the  water  encompasses  those  that 
are  baptized."  Witsius,  when  remarking 
on  the  text,  speaks  to  this  effect :  "  How- 
were  the  Israelites  baptized  in  the  cloud, 
and  in  the  sea,  seeing  they  were  neither 
immersed  in  the  sea,  nor  wetted  by  the 
cloud  ?  It  is  to  be  considered,  that  the 
apostle  here  uses  the  term  baptism  in  a 
figurative  sense  ;  yet  there  is  some  agree- 
ment even  in  the  external  sign.  The  sea 
is  water,  and  a  cloud  differs  but  little  from 
water.  The  cloud  hung  over  their  heads ; 
and  so  the  water  is  over  those  that  are  bap- 
tized. .  .  .  The  sea  surrounded  them  on 
each  side  ;  and  so  the  water,  in  regard  to 
those  that  are  baptized."*  Braunius,  in 
perfect  agreement  with  No.  7,  65,  75  :  says  : 
"  The  Israelites  are  said  to  be  baptized  in 
the  cloud  arid  in  the  sea;  and  it  repre- 
sented a  death,  and  a  resurrection  (IPet. 
iii.  21  ;  Rom.  vi'.  3,  4.)"t  Still  more  fully 
Mr.  Gataker :  "  The  going  down  of  the 
Israelites  into  the  bottom  and  middle  of 
the  sea,  and  their  coming  up  from  thence 
to  dry  ground,  have  a  great  agreement 
with  the  rite  of  Christian  baptism,  as  it 
was  administered  in  the  first  times  :  seeing 
the  persons  to  be  baptized  went  down  into 
the  water,  and  again  came  up  out  of  it ;  of 
which  going  down  and  coming  up,  express 
mention  is  made  in  the  baptism  of  the 
Ethiopian  eunuch,  (Acts  viii.  38,  39.)  Nay 
farther,  as  in  the  Christian  rite,  when  per- 
sons are  baptized,  they,  are  overwhelmed, 
and,  as  it  were,  buried  in  water,  and  seem 
in  a  manner  to  be  buried  with  Christ ;  and 
again,  when  they  emerge,  they  arise  as 
out  of  a  sepulchre,  and  are  represented  as 
risen  again  with  Christ,  (Rom.  vi.  4,  5; 
Col.  ii.  12;)  so  the  Israelites  might  seem, 
when  passing  through  the  waters  of  the 
sea,  that  were  higher  than  their  heads,  to 
be  overvvhelmed,  and,  as  it  were,  buried  ; 
and  again  to  emerge  and  arise,  when  they 

escape   to   the    opposite    shore. "| Mr. 

Poole's  Continuators  :  "  Others  most  prob- 
ably think,  that  the  apostle  useth  this  term 
[baptism]  in  regard  of  the  great  analogy 
betwixt  baptism,  as  it  was  then  u.^cd  ;  the 
persons  going  down  into  the  waters,  and 
being  dipped  in  them,  and   the   Israelites 


"  CEcon.  F(Ed.  I.  iv.  c.  x.   5   11.   Viil.  eju8di-iii   Mls- 
ccW.  Sac    torn.  ii.  p.  S'??. 
♦  Docirina  Vneti   loc  xviii.  i  .  x   5  '■ 
X  A(her?ar.  Miscel.  cai    I-'. 


392 


P^DOBAPTISM    EXAMINED. 


going  down  into  the  sea,  the  great  recep- 
tacle of  water :  though  the  waters  at  that 
time  were  gathered  on  heaps,  on  either 
side  of  them,  yet  they  seemed  buried  in 
the  water,  as  persons  in  that  age  were 
when  they  were  baptized." Dr.  Ham- 
mond ;  The  cloud  was  "  a  concave  body 
over  their  heads,  and  so  coming  down  to 
the  ground  like  wings  enclosing  and  encom- 
passing them  on  every  side — and  dry 
ground  being  left  them  in  the  midst  of  the 
channel,  and  the  sea  encompassing  them 
on  every  side,  before  them,  behind  them, 
on  the  right  hand,  and  on  the  left,  and  so 
the  cloud  environed  them  in  like  manner ; 

the    sea    environed    them     also." Dr. 

Whitby  :  "  They  were  covered  with  the  sea 
on  both  sides,  (Exod.  xiv.  22.)  So  that 
both  the  cloud  and  the  sea  had  some  re- 
semblance to  our  being  covered  with  wa- 
ter in  baptism.  Their  going  into  the  sea, 
resembled  the  ancient  rite  of  going  into 
the   water ;    and   their  coming  out  of  it, 

their  rising  up  out  of  the  water." Hul- 

sius :  •'  Baptism,  and  indeed  immersion  in 
the  sea,  continued  for  a  time ;  but  they 
were  baptized  longer  under  the  cloud."* 

Bp.   Patrick :  "  God,  by  the  covering 

of  the  cloud,  took  them  under  his  wings 
and  protection,  owning  them  for  his  people  ; 
and  they,  passing  through  the  heart  of  the 
sea,  the  waters  enclosing  them  round 
about,  did  profess  to  trust  in  God,  and 
there  to  drown  all  the  thoughts  of  Egypt, 
which  sometimes  they  feared,  and  some- 
times   they    loved    over    much."t Mr. 

Burkitt:  "The  Israelites  are  here  said  to 
be  baptized  in  the  cloud,  and  in  the  sea  : 
that  is,  the  cloud  which  overshadowed 
them,  did  sometimes  bedew  and  sprinkle 
them  ;  and  the  Red  Sea,  through  which 
they  passed,  had  its  waters  gathered  into 
two  heaps,  one  on  the  righi  hand,  and  the 
other  on  the  left,  betwixt  which  the  Israel- 
ites passed,  and  in  their  passage  seemed 
to  be  buried  in  the  waters ;  as  persons  in 
that  age  were  put  under  the  water,  when 
they  were  baptized:  and  thus  were  Israel 
baptized  in  the  cloud  and  in  the  sea." 

Other  learned  Psedobaptists  there  are, 
who,  when  commenting  on  the  text,  do  not 
seem  to  have  the  least  suspicion  of  its  be- 
ing inimical  to  the  necessity  of  immersion. 
For  instance:  Camero,on  the  passage  says: 
"  How  were  the  Israelites  baptized  in  the 
cloud  and  in  the  sea  ?  for  they  were  neith 
er  dipped  in  the  sea,  nor  wetted  by  the 
cloud." Bengelius :  "  They  were  bap- 
tized in  the  cloud,  inasmuch  as  they  were 
under  it ;  and  in  the  sea,  seeing  they  pas- 
sed through  it :  but  neither  the  cloud  nor 
the  sea  wetted,  much  less  immersed  them 


'  Comment,  in  Israel.  Prise.  Prcerog.  dissert,  ii.  5  25. 
♦  Discouj-Be  ol"  tlie  Lord's  Supper,  pp.  417,  418. 


(though  some  conjecture,  from  Psalm 
Ixviii.  9,  and  cv.  39,  that  a  miraculous  rain 
fell  from  the  cloud,)  nor  is  the  appellation, 
baptism,  extant  in  the  narrative  of  Moses. 
Nevertheless,  Paul  very  agreeably  denom- 
inates it  thus,  because  a  cloud  and  the  sea 
are  both  of  a  watery  nature ;  therefore 
Paul  says  nothing  of  the  fiery  pillar:  and 
because  the  cloud  and  the  sea  withdrew 
the  fathers  from  sight  and  returned  them, 
almost  in  a  similar  manner  as  the  water 

does  those  that  are  baptized."* Marck- 

ius :  "  The  Israelites  were  covered  with 
the  cloud  from  above  under  the  conduct  of 
Moses,  eo  that  they  were  as  if  immersed 
in  those  heavenly  waters :  and  this  was 
intended,  not  to  prefigure  the  future  exter- 
nal baptism  of  water  in  the  Christian 
church,  as  many,  both  ancients  and  mod- 
erns, have  rashly  thought ;  but  to  intimate 
the  same  grace  of  Christ  which  baptism 
now  seals  to  us."t  See  Chap.  IV.  No.  20. 
Now,  either  these  learned  authors  were 
extremely  inadvertant,  or  they  were  very 
generous  to  their  opponents,  in  giving  up 
an  argument  well  adapted  to  defend  their 
own  practice ;  or  our  opposers  proceed  on 
a  gross  mistake,  when  they  plead  this  pas- 
sage against  us.  Besides,  as  every  one 
sees  the  term  baptized  is  here  used  merely 
by  way  of  allusion;  and  as  the  allusive 
acceptation  of  a  v;ord  should  never  be 
made  the  standard  of  its  literal  and  proper 
sense ;  it  must  be  very  incongruous  to  pro- 
duce this  passage  in  favor  of  sprinkling, 
and  shows  great  poverty  of  argument  in 
defence  of  the  common  practice.  See 
Chap.  II.  Reflect.  VIII. 

Reflect.  VI.  If  then  so  many  of  the 
most  eminent  Ptedobaptists  agree,  that  the 
term  baptism,  properly  speaking,  signifies 
immersion ;  and  if,  to  so  great  a  degree, 
they  farther  unite  in  declaring,  that  the 
principal  Ihcts  represented  by  the  ordi- 
nance are,  the  death,  burial,  and  resurrec- 
tion of  Christ,  as  the  substitute  of  his  cho- 
sen people;  their  communion  with  him  in 
those  facts,  and  their  interest  in  the  bles- 
sings produced  by  them  ;  we  have  reason 
to  conclude,  on  their  own  principles  and 
concessions,  that  there  neither  is,  nor  can 
be,  any  valid  plea  for  pouring  or  sprink- 
ling, as  a  proper  mode  of  administration. 
This  must  be  the  case,  except  it  should 
appear  on  farther  enquiry,  that  the  apostles 
and  first  Christians  did  not  practice  what 
the  name  of  the  ordinance  is  allowed  to 
imply,  and  the  design  of  the  institution 
seems  to  require.  We  must  therefore  con- 
sider, in  the  following  chapter,  what  some 
of  the  most  learned  Pfedob.aptists  have  to 
say  on  that  part  of  the  subject. 


"  Gnomon,  in  loc. 

T  Bib.  Exercitat.  exercit.  viii.  §  12. 


P^DOBAPTISM    EXAMINED. 


393 


CHAPTER     IV. 

The  Practice  of  John  the  Baptist,  of  the 
Apostles,  and  of  the  Church  in  succeed- 
ing Ages,  in  regard  to  the  Manner  of  ad- 
ministering the  Ordinance  of  Baptism. 

[N.  B.  Candor  demands  we  should 
here  acknowledge,  that  though  these  nu- 
merous and  learned  authors  liave  express- 
ed themselves  in  the  following  manner; 
yet  many  of  them  insist  upon  it  as  highly 
prohahle,  that  the  apostles  did  sometimes 
administer  baptism  by  pouring  or  sprink- 
ling.] 

WiTsius.  '-It Is  certain  that  both  John 
the  Baptist,  and  the  disciples  of  Christ,  or- 
dinarily practised  imm.ersion;  whose  ex- 
ample was  followed  by  the  ancient  church, 
as  Vos.~ius  hath  shown,  hy  producing  ma- 
ny testimonies  from  the  Greek  and  Latin 
writers.  Disp.  I  de  Baptismo,  thes.  vi.  and 
also  Hoornheek,  de  B.iplismo  Veterum, 
sect,  iv." — CEcon.  Fo'd.  1.  iv.  c.  xvi.  §  13. 

2.  L'Enfatit.  '-'In  the  water — in  the 
Holy  Ghost.'  These  words  do  very  well 
express  the  ceremony  of  baptism,  which 
was  at  first  performed  hy  plunging  the 
whole  body  in  water,  as  also  the  copious 
eiTusion  of  the  Holy  Ghost  on  the  day  of 
Pentecost." — Note  on  Matt.  iii.  11.  Eng. 
traasl  at. 

3.  Anonj'mous.  "  If  we  have  regard  to 
♦he  manner  in  which  the  idea  of  baptism  is 
naturally  adapted  to  the  situation  of  a 
guilty  creature,  zealous  to  express  his  ab- 
horrence of  sin;  or  to  the  general  practice 
of  the  Jewish,  as  well  as  other  eastern  na- 
tions;  to  tiie  example  of  our  Lord,  and  of 
his  disciples;  and  to  the  most  plain  and 
obvious  construction  of  the  Greek  lan- 
guage ;  we  shall  be  inclined  to  believe  that 
infant  sprinkling  is  not  an  institution  of 
Christianity,  hut  a  deviation  from  the  ori- 
ginal rile,  which  was  performed  by  dip- 
ping, or  plunging  into  water.  .  .  .  The  ar- 
guments by  which  the  Peedobaplists  sup- 
port their  practice  and  doctrine,  appear  to 
«5  to  be  so  forced  and  violent,  that  we  are 
of  opinion,  nothing  but  (he  general  preva- 
lence of  infant  sprinkling  could  have  so 
long  supported  it."' — Ensrlish  Review  for 
Nov.  1783.  p.  351. 

4.  Gurtlerus.  '-The  action  in  tliis  ele- 
ment of  water,  in  immersion;  which  rite 
continued  for  a  long  time  in  the  Christian 
church,  until,  in  a  very  late  aire,  it  was 
ehanged  into  sprinkling:  of  which  an  ex- 
ample is  hardly  to  be  found  in  ancient 
history,  except  what  relates  to  the  clinics 
or  sick  persons,  who.  when  confined  to  their 
beds,  were  to  be  iniiiated  by  the  sign  of 
the  covenant  of  grace.     Hence  baptized 

Vol.  1.— Xx. 


persons  are  said  to  have  '  descended  into 
the  water,' and  to  be 'buried  with  Christ 
into  death,'  (Matt.  iii.  16;  Acts  viii.  3S; 
Rom.  vi.  4;)  lor  they  who  are  immersed  in 
water  are  covered  with  it,  and  as  it  were 
buried  in  it,  until  they  arise  out  of  it." — In- 
stilid.  Theolog.  cap.  xxxiii.  §  117,  118. 

5.  Bp.  Davenant.  •'  In  the  ancient  church, 
they  not  only  sprinkled,  but  immersed  those 
whom  they  baptized." — Expos.  Epist.  ad 
Colos.  in  cap.  ii.  12. 

6.  Pictetus.  "As  to  the  manner  of  ad- 
ministering baptism,  it  was  usual  in  ancient 
times  for  the  whole  body  to  be  immersed  in 
water;  as  appears  from  Matt.  iii.  6,  16; 
John  iii.  23;  and  Acts  viii.  38.  This  rite 
might  be  used  in  those  warm  countries; 
and  it  must  be  confessed,  that  such  a  rife 
most  happily  represented  that  grace  by 
which  our  sins  are,  as  it  were,  drowned, 
and  we  raised  again  from  the  abyss  of  sin." 
—  Theolog.  Christ.  1.  xiv.  c.  iv.  §  17.  Ge- 
nev.  1696. 

7.  Dr.  Robert  Newton.  '-It  must  h& 
confessed,  that  in  the  primitive  times,  and 
in  those  hot  countries  v;here  the  gospei! 
was  first  preached,  baptism  for  the  mo.*?! 
part  was  administered  by  dipping  or  plung- 
insr  the  person  baptized  into  water.  .._ 
This  ceremony  of  v/ashing  with  water  was 
the  usual  way  among  the  Jews  of  receiv- 
ing proselytes;  and  from  thence  it  wasiiit- 
troduced  by  our  Saviour  into  hie  chwrch."" 
— Pract.  Exposit.  of  Catechism,  pp.  294, 
295. 

8.  Piscator.  '-'YiJara  ttoXXo,  signifies  ma- 
ny rivers ;  as  viuip,\n  the  singular  numiier, 
;lenoted  the  river  Jordan.  This  is  men- 
tioned to  signify  the  ceremony  of  baptism 
which  John  used;  that  is,  inmiersing  the 
wl'.ole  body  of  a  person  standing  in  the 
river.  Whence  Christ,  being  baptized  of 
John  in  Jordan,  is  said  to  euscend.  out  of  the 
water,  (Matt,  iii.)  The  same  manner  was 
observed  by  Philip,  (Acts  viii.  33  Y'—Ad 
.Toh.  iii.  23,  in  Mr.  Henry  Lawrence's  Trea- 
tise of  Bap.  chap.  v.  p.  64. 

9.  Ahp.  Seeker.  •'  Buryin?,  as  it  were, 
the  person  baptized  in  the  water,  and  rais- 
ing him  out  of  it  again,  without  question, 
was  anciently  the  more  usual  method  :  op. 
account  of  which  St.  Paul  speaks  of  bap- 
tism, as  representing  both  the  death,  and 
burial,  and  resurrection  of  Christ,  and 
what  is  grounded  on  them,  our  beini;  dead 
and  buried  to  sin,  reiiouncinir  it,  and  being 
acquitted  of  it ;  and  our  rising  again  to 
walk  in  newness  of  W^e.""— Lectures  on  the 
Catechism,  lect.  xxxv. 

10.  Mastriicht.  "  The  sign  representing, 
or  the  element  in  baptism,  is  water;  the 
sign  applying,  is  washing;  whether  it  he 
performed  by  immersion.  (Matt,  iii  G,  IG; 
John  iii.  23  ;  Acts  viii.  38,)  which  only  wa« 
used  by  the  apostles  and  primitive  churcJi' 


394 


P^DOBAPTISM    EXAMINED. 


es ;  because  it  is  not  only  more  agreeable  in 
the  warm  eastern  countries,  but  also  more 

significant,  (Rom.  vi,  3,  4,  5  ;)  or  wlielher  it 
be  performed  by  sprinkling,  which  is  not 
destitute  of  its  foundation  and  analogy, 
(1  Pet.  i.  2;  Heb.  x.  22;  compare  Isa.  lii. 
15,  and  Ezek.  xxxvi.  25,)  and  is  more 
agreeable  in  these  countries." — Theologia, 
1.  vii.  c.  iv.  §  9. 

11.  Calvin.  "From  these  words,  (John 
iii,  23,)  it  may  be  inferred,  that  baptism 
was  administered  by  John  and  Christ,  by 
plunging  the  whole  body  under  water. 
.  .  .  Here  we  perceive  how  baptism  was 
administered  among  the  ancients;  for  they 
immersed  the  whole  body  in  water.  Now 
it  is  the  prevaiUng  practice  for  a  minister 
only  to  sprinkle  the  body  or  the  head." — In 
Joan.  iii.  23;  Comment,  in  Act.  viii.  38. 

12.  Spanhemrus,'  "To  be  baptized  is 
denominated  by  Paul,  a  being  buried,  ac- 
cording to  the  ancient  manner  oi'  baptiz- 
ing. For  immersion  is  a  kind  of  burial ; 
and  emersion,  a  resurrection,  to  which  the 
apostle  alludes.  Col.  ii.  12.  So  Christ,  be- 
ing baptized,  laent  up  out  of  the  waler, 
(Matt.  iii.  16.)  The  same  is  related  con- 
cerning the  Ethiopian  eunuch,  (Acts  viii. 
38.)" — Dubiorum  Eoang.  pars.  iii.  dub. 
xxiv.  §  2. 

13.  Vitringa.  "The  act  of  baptizing,  is 
the  in>mersion  of  believers  in  waler.  This 
expresses  the  force  of  the  word.  Thus 
also  it  was  performed  by  Christ  and  the 
apostles." — Aphorismi  Sanct.  TJicolog.  auh. 
884. 

14.  Bp.  Patrick.  "  They  [the  primitive 
Christians]  put  off  their  old  clothes,  and 
stript  themselves  of  their  garments;  then 
they  were  immersed  all  over,  and  burieii  in 
the  water." — Discourse  of  tlie  Lord's  Sup- 
per, p.  421. 

15.  Marloratus.  "  From  these  words 
(John  iii.  23,)  it  may  be  gathered,  t!iat  bap- 
tism wasperlbrmed  by  John  and  Christ,  by 
plunging  of  the  whole  body." — Comment. 
ad  Joan.  iii.  23. 

16.  Mr.  Stackhouse.  "  The  observation 
of  the  Greek  church,  in  relation  to  this 
matter  [the  baptism  of  Christ]  is  this: 
That  he  who  ascended  out  of  the  water, 
must  first  descend  down  into  it;  and  con- 
sequently, that  baptism  is  to  be  performed, 
not  by  sprinkling,  but  by  washing  t!ie  body. 
And  indeed,  he  must  be  strangely  ignorant 
of  the  Jewisli  riles  of  baptism  who  seems 
to  doubt  ()!"  this  ;  since,  to  the  due  perform- 
ance of  it,  they  required  the  imn>ersion  of 
the  whole  body  to  such  a  degree  of  nicety, 
that  if  any  dirt  was  upon  it,  that  hindered 
the  water  from  coming  to  the  part,  they 
thought  the  ceremony  not  rightly  done. 
The  Christian.^,  no  doubt,  took  this  rite 
from  the  Jews,  and  followed  them  in  their 
manner  of  performing  it.     Accordingly, 


several  authors  have  shown,  that  we  read 
no  where  in  scripture  of  any  one's  being 
baptized,  hut  hy  immersion;  and  from  tlie 
acts  of  councils  and  ancient  rituals  have 
proved,  that  ihis  manner  of  immersion 
continued  (as  much  as  possible)  to  he  used 
lor  thirteen  hundred,  years  after  Christ. 
But  it  is  much  to  be  questioned,  whether 
the  prevalence  of  custom,  and  the  over 
fondness  of  parents,  will,  in  these  cold  cli- 
mates especially,  ever  suffer  it  to  be  re- 
stored."— History  of  the  Bib.  b.  viii.  chap, 
i.  pp.  1234,  1235,  Note.  See  also  Dr.  Whit- 
by, on  Malt.  iii.  16. 

17.  Mr.  Burkitl.  "Observe  the  maimer 
of  the  administration  of  baptism  to  the 
eunuch  ;  he  v:ent  down  into  the  water,  and 
was  baptized  by  Philip.  In  those  hot 
countries  it  was  usual  so  to  do,  and  we  do 
not  oppose  the  lawfulness  of  dipping  in 
some  cases,  but  the  necessity  of  dipping  in 
all  cases." — Expos.  Notes  on  Acts  viii.  38. 

18.  Mr.  John  Wesley.  "Mary  Welsh, 
aged  eleven  days,  wasbaptized  acconlingto 
the  custom  of  the  first  church,  and  the  rule 
of  the  church  of  England,  hy  immersion. 
The  child  was  ill  llien,  but  recovered  from 
that  hour.  .  .  .  'Buried  with  him;'  alluding 
lo  the  ancient  manner  ol"  baptizing  hy  im- 
mersion."— E.vtract  of  Mr.  J.  IVesley^s 
.Tournal,  from,  his  embarking  for  Georgia, 
p.  11,  edii.  2nd  ;  Note  on  Rom.  vi.  4. 

19.  Confession  of  Helvetia.  "Baptism 
was  instituted  and  consecrated  by  God; 
and  the  first  that  baptized  was  Jolui,  who 
dijiped  Christ  in  the  water,  in  Jordan." — 
Harmony  of  Confess,  p.  395. 

20.  Zanchius.  "The  ancient  church 
used  to  immerse  those  that  were  baptized. 
Thus  Christ  went  down  into  Jordan  and 
was  baptized  ;  as  also  others  that  were 
baptized  by  John.  Of  this  thing,  and  of 
immer-'jion,  the  passatje  of  the  peojile 
through  the  midst  ol"  the  sea  was  a  type; 
concerning  which  the  ;tj)ostle  speaks,  1  Cor. 
X.  2.  'They  were  baptized,'  siiys  he,  'in 
the  sea.'  " — Opera,  tom.  vi.  p.  217. 

21.  Hoornbeekius.  "We  do  not  deny 
that,  in  the  first  examples  of  persons  bap- 
tized, they  went  inlo  the  water  and  were 
immersed." — Socin.  Conftit.  1.  iii.  c.  ii.  sect, 
i.  tom.  iii.  p.  268. 

22.  Daillc.  '•  It  was  a  custom  heretofore 
in  the  ancient  church,  to  phmge  those  rliey 
baptized  over  head  and  eai-s  in  the  water. 
.  .  .  This  is  still  the  practice,  both  of  the 
Greek  and  the  Kussinn  church,  even  at 
ihis  very  day." — Right  Use  of  the  Fathers, 
b.  ii.  p.  143. 

23.  Salmasius.  "The  ancients  did  not 
baptize  otherwise  than  by  immersion,  eith- 
er once,  or  thrice." — Apnd  Witsium,  CEcon 
Fmil.  1.  iv.  c.  xvi.  §  13. 

24.  Mr.  Bovver.  "Baptism  by  immer- 
sion, was  undoubtedly  the  apostolical  prac- 


PiEDOBAPTISM    EXAMINED. 


395 


lice,  nnd  was  never  dispensed  with  by  the 
cimrch,  except  in  case  of  sickness,  or  when 
n  sufficient  quantity  of  water  could  not  be 
had.  In  both  these  cases  baptism  by  as- 
persion, or  sprinkling,  was  allowed,  but  in 
no  other." — Hist,  of  the  Popes,  vol.  ii.  p. 
110.  Note.     See  also  p.  121,  Note. 

25.  Mr.  Poole's  Conlinuators.  "  A  great 
part  of  those  who  went  out  to  hear  John 
were  baptized,  that  is  dipped  in  Jordan.  .  .  . 
It  is  true,  tiie  first  baptisms  of  which  we 
read  in  holy  writ,  were  by  dippings  of  the 
pcTsorts  baptized.  It  was  in  a  hot  country, 
where  it  might  be  at  any  time  without  tiie 
danger  of  persons  lives;  where  it  may  be, 
we  judge  it  reasonable,  and  nio.?t  resem- 
bling our  burial  with  Christ  by  baptism  into 
death:  but  we  cannot  think  it  nece.ssary, 
(or  God  loveth  mercy  rather  than  sacrifice  ; 
and  the  thing  signified  by  baptism,  viz.  the 
washing  away  the  souVs  sins  with  the  bb-.od 
of  ChriM,  is  in  scripture  expressed  to  us  by 
pouring  and  sprinkling,  (Ezek.  xxxvi.  25; 
Heb.  xii.  14;  1  Pet.  i.  2.)  ...  It  is  from  this 
(John  iii.  23,)  apparent,  that  both  Christ 
and  John  baptized  by  dipping  the  body  in 
water ;  else  they  need  not  have  sought 
])laces  where  had  been  a  great  plenty  of 
water.  .  .  .  He  [Paul]  seems  here  (Rom. 
vi.  4.)  to  allude  to  the  manner  of  baptizing 
in  those  warm  eastern  countries,  which  was 
lo  dip,  or  plunge  the  party  baptized;  and, 
as  it  were,  to  bury  him  ibr  a  while  under 
water.  Soe  the  like  phra.se,  Col.  ii.  12." — 
Annotations  on  Mail.  iii.  6,  and  x.Kviii.  19, 
20;  Joim  iii.  21  ;  Rom.  vi.  4. 

26.  Ilavanellus.  '-In  the  first  inslilution 
of  baptism,  when  adult  persons  were  chief- 
ly baptized,  and  that  in  a  warm  country, 
immersion  was  used  ;  as  appears  from 
Matt.  iii.  16;  Acts  viii.  36,  38,  39;  Rom. 
vi.  4,  5.  But  in  the  present  age,  in  wliich 
infants  are  generally  baptized,  and  that  in 
cold  countries,  aspersion  is  practised,  ac- 
cording 10  the  law  of  charity,  yet  without 
a.ny  injury  to  the  nature  of  the  sacrament. "- 
Bibliotheca,  sub  voce,  Baptismus.  Oenev. 
1652. 

27.  Marckius.  "The  action  to  be  per- 
formed in  the  administration  of  baptism,  is 
washintr  the  body  with  water;  which  we 
think  is  rightly  done,  I.  by  immersion.  1. 
As  in  that  act  there  is  the  greatest  washing 
of  tiie  whole  body.  To  signify  which,  the 
word  is  therefore  (2)  most  frequently  used. 
3.  It  was  commonly  practised  by  John  the 
Bapti.-t,  the  disciples  of  Christ.  (Matt.  iii. 
6,  16;  John  iii.  23;  Acts  viii.  33,)  and  the 
first  Christians  ;  and  (4)  to  which  reference 
is  had,  Rom.  vi.  3,  4 ;  Gal.  iii.  27  ;  Col.  ii. 
12." — Co:npend.  Tlteolog.  Christ,  cap  xxx. 
§  11.  Vul.  ejiisdem  Bib.  E.vercitat.,  cxer- 
cit.  xxvii.  §  2.  3. 

28.  Mosheim.  "  The  exhortations  of  this 
respectable  messenger  [John  the  Baptist] 


were  not  without  effect ;  and  those  who, 
moved  by  his  solemn  admonitions,  had 
formed  the  resolution  of  correcting  their 
evil  dispositions  and  amending  their  lives, 
were  initiated  into  the  kingdom  of  the  Re- 
deemer by  the  ceremony  of  immersion,  or 
baptism,  (Matt.  iii.  6;  John  i.  22.) '.  .  . 
The  sacrament  of  baptism  was  administer- 
ed in  this  [the  second]  century,  without  the 
public  assemblies,  in  places  appointed  and 
prepared  for  that  purpose,  an<l  was  per- 
Ibrmed  by  immersion  of  the  whole  body  in 
the  baptismal  font.  .  .  .  Those  adult  per- 
.sons,  that  desire  to.  be  baptized  [among 
the  collegiants]  receive  the  sacrament  of 
baptism,  accordincr  to  the  ancient  and 
primitive  manner  of  celebrating  that  insti- 
tution, even  by  immersion.'''' — t^ccles.  Hist. 
cent.  i.  part  i.  chap.  iii.  §  3  ;  cent.  ii.  part, 
ii.  chap.  iv.  §  8  ;  and  cent.  xvii.  sect.  ii.  part 
ii.  chap.  vii.  §  1. 

29.  Bp.  Taylor.  "The  custom  of  the 
ancient  churches  was  not  sprinkling,  but 
immersion;  in  pursuance  ol'  the  sense  of 
the  word  [baptize]  in  the  commandment, 
and  the  example  of  our  blessed  Saviour. 
Now  this  was  of  so  sacred  account  in  their 
esteem,  that  they  did  not  account  it  lawful 
to  receive  him  into  the  clergy,  who  had 
been  only  sprinkled  in  his  bay)tism.  as  we 
learn  from  the  Epistleof  Cornelius toFabius 
of  Antioch,apud  Euscb,  lib.  vi.  cap.xliii." — 
Ducior  Dubitantium,  b.  iii.  chap.  iv.  rule 
XV.  p.  644. 

30.  Cligr.etns,  "In  the  primitive  times, 
persons  baptized  were  entirely  immersed 
in  water.  Tiius  Christ  was  baptized,  as 
we  are  informed  Matt.  iii.  16,  wnere  it  is 
said  that  Christ '  went  up  out  of  the  water  ;' 
tor  a  coming  out,  supposes  a  going  in.  To 
which  form  of  baptizing  Paul  seems  to 
have  referred,  (Rom.  vi.  4;  Col.  ii.  12,) 
where  he  says,  that 'we  are  buried  with 
Christ  by  baptism  :'  for  a  death  and  burial 
are  better  expressed  by  immersion,  than  by 
sprinklindf." — In  Thesaur.  Disputat.  Sedan. 
tom.  i.  pp.  769,  770. 

31.  Mr.  Doutrin.  "How  is  this  [baptis- 
mal] water  administered  to  the  baptized? 
Formerly  it  was  done  by  dipping  quite  in^ 
hut  in  our  climate  only  by  sprinkling." — 
Scheme  of  Div.  Truths,  chap.  xxii.  quest 
24. 

32.  Mr.  David  Martin.  "  As  baptism 
was  performed  bj^  immersion,  or  plunging 
the  entire  person  in  a  great  depth  of  water, 
Jesus  Christ  has  here  ^Mark  x.  38,  used 
this  expression  in  the  same  sense  as  the 
prophets  have  mentioned  gulfs  and  great 
waters,  metaphorically  to  represent  great 
afflictions." — Note  sur  iMarc.  x.  38. 

33.  Dr.  Priestley.  "This  rite  appears 
to  have  been  generally,  though  probably 
not  always,  performed  by  dipping  the 
whole  body  in  water.  ...  It  is  certain  tliat 


396 


PiEDOBAPTISM    EXAMINED 


in  very  early  times  there  is  no  particular 
nienlioM  maiJe  of  any  person  being  baptiz- 
ed by  sprinkling  only,  or  a  partial  ajiplica- 
6ion  of  water  to  (he  body.'' — Hut.  Corrupt. 
vol.  ii.  pp.  (36,  67. 

34.  Biirinannus.  "  Immersion  was  used 
fty  the  Jews,  the  apostl«s,  and  the  primitive 
ffh-uw-eh,  especially  in  warm  countries.  To 
fhii?  various  forms  of  speaking  used  Ity  the 
apostles  rel'er.  (Rom.  vi.  3,  4;  Col.  ii.  12; 
Gal.  iii'.  27.)  But  in  the  west,  and  colder 
jiarfs  of  Ihe  world,  sprinkling  prevailed." — 
Syiiops:  Tlirolog.  torn.  ii.  loc.  xliii.  c.  vi.  §  9. 

35.  Mr.-  John  Trapp.  "There  were, 
sailh  one;  nvany  ceremonies  in  bnptism 
used  in  the  primitive  church;  viz.  putting 
ofl'  old  clothe.=',  drenching  in  water,  so'  as  lo 
be  buried  in  it,  putting^  on  new  clothes  at 
their  coming  out,  to  which  Paul  alludeth  in 
these  words." — Cummentary.on  Col.  ii.  12. 

36.  Grolius.  '-That  baptism  used  lo  be 
performed  by  immersion,  and  not  by  pnur- 
kiir,  appears  both  from  the  proper  signifi- 
cation of  the  word,  and  the  places  chosen 
for  the  admini.stration  of  the  rite,  (.lohn  iii. 
23;  Acts  viii.  3S;)  and  also  from  the  many 
allusions  of  the  apostles,  which  cannot  be 
referred  to  sprinkling,  (Rom.  vi.  3,  4;  Col. 
ii.  12.)" — Apud  Polum,  Synops.  ad  Matt, 
iii.  6. 

37.  Casialio  and  Camerarins.  '•And 
were  baptiz-cd;  that  is,  ihey  were  immer- 
sed in  water.'^ — Apud  Pali  Sijnopsin,  ad 
Matt.  iii.  6. 

38.  Beza.  "  Ye  have  put  on  Christ: 
This  phrase  seems  to  proceed  from  the  an- 
fient  cxistom  of  plunging  the  adult,  in  bap- 
tism."— Anuotat.ad  Gal.  iii.  27. 

39.  Mr.  Bingham.  '-The  ancienis  thought 
that  inniiersion,  of  burying  under  water, 
did  more  lively  represent  the  death,  and 
burial,  and  resurrection  of  Christ,  as  well 
as  our  cwn^  d-eath  onto  sin,  and  rising 
again  unto  righteousness;  and  the  divesf- 
ing  or  unclothing  of  the  person  to  be  bap- 
tized, did  also  represent  th-e- puttiing  off  the 
body  of  si^rr,  in  order  to  ptd  on  the  new 
man.  which  is  crcaled  in  righteousness  and 
true  holiness.  ,  .■ .  Persons  thus  divesled,  or 
unclothed,  were  usually  baptized  by  im- 
mersion, or  dipping  of  their  whole  bodies 

under  water There  are  a  great  many 

passages  in  the  epistles  of  St.  Paul,  which 
])lainly  refer  to  this  custom  ;  as  this  was 
the  original  apostolical  practice,  so  it  con- 
tinued to  be  the  universal  practice  of  the 
church  for  many  age."*,  upon  the  same  sym- 
bolical reasons  as  it  was  first  used  by  the 
apostles.  ...  It  appears  from  Epiphanius 
and  others,  that  almost  all  heretics,  who 
retained  any  baptism,  retained  immersion 
also.  .  .  .  The  only  heretics  against  whom 
this  charge  [of  not  baptizing  by  a  total 
immersion]  is  brought,  were   the  Eunomi- 


lans,   a   branch   of  tlie   Anaixs."— Origin. 
Eccles.  b..xi.  §  i,  4; 

40..  Buddeu's^  "Cencerning  baptism,  it 
jS  particularly  to  be'  cbssrved',  that  in  the 
apostolic  church  i4;  vtcis  performed  by  im- 
mersion int:o  water:  which,  not  now  to 
mention  other  things,  is  mauifest  from  this: 
The  apostle  seeks  an  imao-e,  in  this  im- 
ntersiou,  of  the  death  and  burial  of  Chririt, 
and  of  mortifying  the  old  man  and  rai.-ing 
I!])  of  the  new.,  (Rom.  vi.  3,  4  )  There  a.'-e, 
indeed,  sonie  auihors  who  iliink  otherwise, 
and  contend  that  sprinkling  was  praciised 
in  the  apostolic  church:  lo  convince  us  of 
which.  Dr.  Lightfoot  has  left  no  stone  un- 
turned. But  what  may  be  sajxl  in  an,'»wer 
to  his  arguments,  lias  already  appeared  in 
my  Institut.  Thenlog.  Dogmat.  I.  v.  c.  i. 
§  5." — Eeelesia,  Aoostolica,  cap,  vii.  pp.  825, 
826. 

41.  .Heidanus.  "  That  John  the  Baptist 
and  the  apostles  immersed,  there  is  no 
doubt,  (Matt.  iii.  6,  16;  John  iii.  23 ;  Act.'? 
viii.  38  ;)  whose  e.xample  the  ancient  church 
followed,  as  is  most  eviilent  from  the  testi- 
monies of  the  lathers. "-Corp.  Theol.  CJiriat. 
loc.  xiv.  tom.  ii.  p.  475. 

42.  Mr.  Twells.  '-'Therefore  we  are 
buried  with  him,  by  being  plunged  into  a 
sort  of  death.  [So  the  author  of  the  New 
Te.xt  and  Version  of  rhe  IN'ew  Testament 
renders  Rom.  vi.  4.]  What  blundering 
explication  is  here!  He  should  rather 
have  said,  by  being  plimgcfl  into  a  sort  of 
grave,  viz.  the  waters  of  baptism." — Criti- 
cal E.ravnnalion,  part.  i.  p.  98. 

43.  Menochius  and  Estius.  '-The  apos- 
tle, in  Rom.  vi.  4,  alludes  to  the  rite  of  im- 
mersion, when  the  body  is,  a.s  it  were,  bu- 
ried, and  in  a  little  while  drawn  out  again, 
as  froiu  a  sepulchre." — Apud  Poli,  Synups, 
ad.  Rom.  vi.  4. 

44.  Lampe.  '• 'Because  there  was  much 
water  there.'  That  plenty  of  water  was 
necessary  to  the  administration  of  baptism 
by  immersion,  to  a  very  great  multitude  of 
people,  is  readily  acknowledged." — Com- 
ment, in  Evangel,  seeumt  Joan,  ad,  cap,  iii. 
23. 

45.  Limborch.  "  Baptism,  then,  consists 
in  washing,  or  rather  immersing  the  whole 
body  into  water,  as  was  customary  in  tlie 
primitive  times.  .  .  .  The  apostle  alludes  to 
the  manner  of  baptizing,  not  as  practised 
at  this  day,  which  is  j)erlbrmed  by  sprink- 
ling of  water;  but  as  administerotl  of  old, 
in  the  primitive  church,  by  immersing  the 
whole  body  in  water,  ;i  short  continuance 
in  the  water,  and  a  speedy  emersion  out  of 
the  water" — Complete  Syst.  of  Din'n.  B. 
V".  chap,  xxvii.  sect.  i.  Comment,  in  Epist, 
ad  Rom.  in  cap.  vi.  4. 

46.  Sir  Thomas  Ridley.  "The  rites  of 
baptism,  in  the  primitive  times,  were  per- 


P  .-E  D  O  B  A  P  T  I  3  M     EXAMINED 


397 


formed  in  rivers  and  fountains;  and  this 
manner  of  baptizing  the  ancient  church 
entertained  from  the  example  of  Christ, 
Avho  was  baptized  of  John  in  Jordan." — Li 
Thomas  Lawson's  Baptlsmalogia,  p.  105. 

47.  Mr.  John  Claude.  '•  In  his  baptism, 
he  [Christ]  is  plunged  in  the  water." — 
Essay  on  Compos,  of  Serm.  vol.  i.  p.  272. 

4S.  H.  Altingius.  "This  baptismal 
washing,  in  warm  countries  and  ancient 
times,  was  performed  by  immersion  into 
water,  a  continuance  under  the  wafer,  and 
an  emersion  out  of  tlie  water  ;  as  the  prac- 
tice of  .Tohn  the  Baptist,  (Matt.  iii.  6,  16; 
John  iii.  23;)  of  Christ's  apostles,  (John  iii. 
22,  and  iv.  1.  2;)  and  of  Pliihp,  (Acts  viii. 
33;)  and  also  the  signification  of  these 
rites  teach,  (Rom.  vi.  4.)" — Luci  Comuiun. 
pars  i.  loc.  xii.  p.  199. 

49.  Hospinianus.  "John  the  Baptist 
baptized  Ciirist  in  Jordan,  and  Pliihp  bap- 
tized the  eunuch  in  a  river,  (Acts  viii.) 
Lydia  also,  together  with  her  household, 
seems  to  have  been  baptized  in  a  river, 
near  to  Philippi,  at  which  prayers  were 
usually  made.  (Acts  xvi.)" — De  Templis, 
1,  ii.  c.  iv.  p.  SO. 

50.  Curceliseus.  '■' Bapti.sm  was  perform- 
ed by  plunging  the  whole  body  into  water, 
and  not  by  sprinkling  a  lew  drops,  as  is 
now  the  practice.  For  'John  was  baptiz- 
ing in  ^Enon,  near  to  Salim,  because  there 
was  much  water;  and  they  came  and  were 
baptized,'  (John  iii.  23.)  Nor  did  the  dis- 
ciples that  were  sent  out  by  Christ  admin- 
ister baptism  afterwards  in  any  other  way: 
and  this  is  more  agreeable  to  the  significa- 
tion of  the  ordinance,  (Rom.  vi.  4  )  I  am 
therefore  of  opinion,  that  we  should  en- 
deavor to  restore  and  introduce  this  primi- 
tive rite  of  immersing,  if  it  may  be  done 
without  otfence  to  the  weak;  otherwise  it 
seems  better  to  tolerate  this  abuse,  than  to 
raise  a  disturbance  in  the  church  about  it. 
.  .  .  They  are  now  ridiculed  who  desire  to 
be  baptized,  not  by  sprinkling,  but  as  it 
was  perlbrmed  by  the  ancient  church,  by 
an  immersion  of  the  whole  body  into  water." 
— Relig.  Christ.  InstUut.  1.  v.  c.  ii.  et  apiul 
Ileideg-g.  Libert.  Christ,  a  Lege  Cib.  Vet. 
c.  xiv.  §  3. 

51.  Wolfius.  '•  That  baptismal  immer- 
eion  was  practised  in  the  first  ages  of  the 
Christian  church,  many  have  shown  from 
the  writings  of  the  ancients.  .  .  .  Some 
learned  Christians  therelbre  have  judged, 
that  the  same  rite  of  immersion  should  bo 
recalled  into  practice  at  this  day,  lest  the 
mystical  signification  of  the  ordinance 
should  be  lost.  .  .  .  Here  the  apostle  alludes 
to  immersion  in  baptism,  practised  of  old." 
—  Cur(B,  ad  Rom.  vi.  4,  ct  Co\.  ii.  12. 

52.  G.  J.  Vossius.  "  That  John  the  Bap- 
tist and  the  apostles  immersed  persons 
whom   they  baptized,  there  is  no   doubt. 


For  thus  we  read :  '  And  they  were  bap- 
tized in  Jordan.  .  .  .  And  Jesus,  when  he 
was  baptized,  went  up  straightway  out  of 
the  water,'  (Matt.  iii.  6,  16'.)  It  is  also 
written,  (John  iii.  23,)  'John  also  was  bap- 
tizing in  .^non,  near  to  Salim,  because 
there  was  much  water  there.'  And  (Acts 
viii.  38,)  it  is  said :  '  They  went  down  both 
into  the  water,  both  Philip  and  the  eunuch.' 
And  that  the  ancient  church  followed  these 
examples,  is  very  clearly  evinced  by  innu- 
merable testimonies  of  the  Fathers."— Z>i5- 
putat.  de  Bap.  disp.  i.  §  6. 

53.  Sir  Peter  King.  "  To  me  it  seems 
evident,  that  their  [the  primitive  Chris- 
tians'] usual  custom  was,  to  immerse,  or 
dip,  the  whole  body." — Enquiry  into  the 
Constitut.  of  Prim.  Church,  part  ii.  chap, 
iv.  §  5. 

54.  Abp.  Tillotson.  '=  Anciently,  those 
who  were  baptized,  put  off  their  garments, 
which  signified  the  putting  off  the  body  of 
sin;  and  were  immersed  and  buried  in  the 
water,  to  represent  their  death  to  sin ;  and 
then  did  rise  up  again  out  of  the  water,  to 
signify  their  entrance  upon  a  new  life. 
And  to  these  customs  the  apostle  alludes, 
Rom.  vi.  2—6 ;  Gal.  iii.  27."—  Works,  vol. 
i.  serm.  vii.  p.  179,  edit.  Svo. 

55.  Frid  Spanhemius,  F.  "  This  rite  of 
immersion,  and  of  bringing  out  of  the  bap- 
tismal water,  was  common  and  promiscu- 
ous in  the  apostolic  age.  Whence  the 
apostle  alludes  to  it,  as  a  rite  common  to 
all  Christians,  Rom.  vi.  4 ;  Col.  ii.  12."— 
Dispulat.  De  Bap.  pro  Mortuis,  p.  16.  an- 
nexed- by  Dr.  Du  Veil.,  to  his  Literal  Ex- 
position of  the  Acts. 

56.  Bp.  Pearce.  "  I  think  themostproba- 
ble  meaning  of  the  phrase  [baptized for  the 
dead,}  is  to  be  fetched  from  Matt.  x.x.  22 ; 
Luke  xii.  50  ;  and  Mark  x.  38;  in  all  which 
places  pazTi^cadat  signifies  to  die  a  violent 
death,  by  the  hands  of  persecutors.  It 
seems  to  have  been  a  metaphor  taken  from 
the  custom  of  those  days  in  baptizing ;  for 
the  person  baptized  went  down  under  the 
water,  and  was  (as  it  were)  buried  under 
it.  Hence  St.  Paul  says,  (in  Rom.  vi.  4, 
and  Col.  ii.  12,)  that  they  'were  buried 
with  Christ  by  baptism.'  So  that  this  cus- 
tom probably  gave  occasion  to  our  Saviour 
to  express  his  being  to  suffer  death  by  the 
hands  of  the  Jews,  in  the  phrase  of  a  bap- 
tism, that  he  was  to  be  baptized  with.  And 
St.  Paul  seems  to  have  taken  up  the  same 
phrase  with  a  little  variation,  but  still  with 
the  same  meaning." — Note  on  1  Cur.  xv, 
29. 

57.  Abp.  Usher.  "  Some  there  arc  that 
stand  strictly  for  the  particular  action  of 
diving  or  dipping  the  baptized  under  the 
water,  as  the  only  action  which  tlie  institu- 
tion of  the  sacrament  will  bear;  and  our 
church  allows  no  other,  except  in  case  of 


898 


PiEDOBAPTISM     EXAMINED. 


the  child's  weakness;  and  there  is  express- 
ed in  our  Saviour's  baptism,  both  the  de- 
scending inio  the  water,  and  tlie  ri.'^ing  up." 
• — Sam  and  Subs,  of  the  C/irist.  Relig.  p. 
413,  cdil.  6th. 

58.  Momma.  "They  Avcre  wont  to  go 
down  into  tiie  water.  Pliilip  and  the  eunuch 
'went  down  into  the  waier,'  (Acts  viii.  38; 
coni])are  verse  39.)  Clirist  also,  being 
baptized,  went  up  from  the  water,  (Matt, 
iii.  16 ;)  therefore,  he  went  down  into  the 
water  to  be  baptized." — De  Statu  Eccles. 
torn.  ii.  c.  V.  §  193. 

59.  Theod.  Hasajus.  '•  Tliough,  in  the 
time  of  the  apostles,  the  custom  was  not 
known  which  prevaih^,d  in  the  following 
ages;  namely,  that  persons,  immediately 
al'ter  their  baptism,  were  clothed  with  white 
garments  which  they  wore  lor  a  week  af- 
terward, and  iheiice  were  called,  Albati, 
Candidati ;  yet  seeing  they  were  entirely 
immersed  in  water,  they  could  not  be  bap- 
tized without  putting  o"f,  and  again  putting 
on,  their  clothes." — Biblioth,  Bremens. 
class,  iv.  pp.  1042,  1043. 

60.  Mr.  Pv-ich.  Baxter.  "We  grant  that 
baptism  then,  [in  the  primilive  times]  was 
by  washing  tlie  whole  body;  and  did  not 
the  diiferences  of  our  cold  country,  as  to 
that  hot  one,  teach  us  to  remember,  -I  will 
have  mercy  and  not  sacrifice,'  it  should  be 
so  here.  ...  It  is  commonly  confessed  by 
us  to  the  Anabaptists,  as  our  commentators 
declare,  that  in  the  apostles'  times,  the 
baptized  were  dipped  over  head  in  the 
water,  and  tliat  this  signified  their  profes- 
sion, both  of  believing  the  burial  and  res- 
urrection of  Christ;  and  of  their  own 
present  renouncing  the  world  and  flesh,  or 
dying  to  sin  and  living  to  Christ,  or  rising 
again  to  newness  of  life,  or  being  buried 
and  risen  again  with  Christ,  as  the  apostle 
expoundeth,  in  the  forecited  texts  of  Col. 
iii.  [Col.  ii.]  and  Rom.  vi.  And  though 
(as  is  before  said)  we  have  thought  it  law- 
ful to  disuse  the  manner  of  dipping  and  to 
use  less  water,  yet  we  presume  not  to 
change  the  use  and  signification  of  it.  .  .  . 
For  my  part,  I  may  say  as  Mr.  Blake,  that 
I  never  saw  a  child  sprinkled ;  but  all  that 
I  have  seen  baptized  had  water  poured  on 
them,  and  so  were  washed." — Para})hrase 
on  the  New  Test,  at  Matt.  iii.  6.  Disputa- 
tions of  Rigid  to  Sacrani.  p.  70.  Plain 
Script.  Proof,  p.  134. 

61.  Bp.  Burnet.  "They  [the  primilive 
ministers  of  the  gospel]  led  them  into  the 
water,  and  with  no  other  garments  but 
what  might  cover  nature;  they  at  first  laid 
them  down  in  the  water,  as  a  man  is  laid 
in  a  gr;ive,  and  then  they  said  those  words : 
'I  baptize  thee  in  the  name  of  the  Father. 
Son,  and  Holy  Ghost.'  Then  they  raised 
them  up  again,  and  clean  garments  were 
put  on  them  ;  from  whence  came  the  phra- 


ses of  being  'baptized  into  Christ's  death  ;' 
of  our  being  'buried  with  liim  by  baptism 
into  death;'  of  our  being  'risen  with 
Christ,'  and  of  our  'putting  on  the  Lord 
Jesus  Christ;'  of  '  putting  ofFthe  old  nmn,' 
and  'puIiiniT  on  the  new,'  (Rom.  vi.  3,  4, 
5;  Col.  ii.  12;  Col.  iii.  1,  10;  Rom.  xiii. 
14.)  After  baptism  was  thus  performed, 
the  baptized  person  was  lo  be  larlher  in- 
structed in  all  the  specialities  of  the  Chris- 
tian religion,  and  in  all  the  rules  of  life  that 
Christ  had  prescribed." — E.rpos.  Ttdrty- 
nine  Articles,  pp.  374,  375. 

62.  Braunius.  "Christ  went  down  into 
.Tnrdan,  to  be  baptized  by  John,  (Matt,  iii.) 
The  same  thing  seems  to  be  intimated  by 
the  apostle,  vvlien  he  speaks  of  being  '  bu- 
ried by  baptism,'  (Col.  ii.  12;  Rom.  vi.  3, 
4;  Gal.  iii.  27.)" — Doctrina  Faid.  pars.  iv. 
cap.  XX  i.  j  8. 

63.  Mr.  De  Courcy.  "  I  grant,  that  the 
word  [baptize]  signifies  to  dip,  and  that  the 
ordinance  might  have  been  administered 
by  immersion  in  the  ancient  church." — 
Rejoinder,  pp.  265,  206. 

64.  Mr.  Weemse.  '•  When  [in  the  prim- 
itive times]  they  were  baptized,  they  went 
down  into  the  water,  and  were  baptized  all 
over  the  body." — Eposit.  of  Laics  of  Mo' 
ses,  b.  i.  chap.  xliv. 

65.  Mr.  T.  Wilson.  '-Baptism  was  per- 
formed in  the  prinn'iive  limes  by  immer- 
sion."— Arclueolog.  Diet,  article.  Baptism. 

66.  Assembly  of  Divines.  "'Were  bap- 
tized.' Washed  by  dipping  in  Jordan, 
(as  Mark  vii.  4;  Heb.  ix.  10.)  .  .  .  'Buried 
with  him  bj'  baptisn'.'  (See  Col.  ii.  12.) 
In  this  phrase  the  apostle  seemelh  to  al- 
lude to  the  ancient  manner  of  baptism, 
which  was  to  dip  the  parties  baptized,  and, 
as  it  were,  to  bury  them  under  the  water 
for  a  while,  and  then  to  draw  them  out  of 
it,  and  lift  them  up,  to  represent  the  burial 
of  our  old  man,  and  our  resurrection  to 
newness  of  life." — Annotations  on  Matt.  iii. 
6,  and  Rom.  vi.  4. 

67.  Mr.  Joseph  Mede.  "There  was  no 
such  thing  as  sprinkling,  or  (lavncfios,  used 
in  baptism  in  the  apostle's  days,  nor  many 
ages  after  them." — Discourse  on  Tit.  iii.  5. 
Wo7-ks,  p.  63,  edit.  1677. 

68.  Dr.  Cave.  '•  The  party  to  be  bap- 
tized was  wholly  immerged,  or  put  under 
water,  which  was  the  almost  constant  and 
universal  custom  of  those  times;  whereby 
they  did  more  notably  and  significantly 
ex{)ress  the  three  great  ends  and  effects  of 
baptism." — Primitive  Christianity,  part  i. 
chap.  X.  p.  203. 

69.  Dr.  Towerson.  "  What  the  practice 
of  those  [primitive]  times  was ....  will 
need  no  other  proof  than  resorting  to  riv- 
ers, and  other  such  like  receptacles  of 
w;itcrs,  for  the  performance  of  that  cere- 
mony, and  that  too,  '  because  there  waa 


t>^DOBAPTISM    EXAMINED. 


399 


much  water  there.'  For  so  the  scripi'urei 
doth  not  only  rtffirm  concerninjj  the  bap- 
tism of  John,  (Matt.  iii.  5,  6,  ]3;  John  iii. 
23;)  but  both  intimate  concerning  that 
whicli  our  Saviour  administered  in  Judea 
(because  mnking  John's  baptism  and  ivis  to 
DC  so  tkr  Ibrth  of  the  siirne  sort,  John  iii. 
22,  23,)  and  expressly  affirm  concerning 
the  baptism  of  the  eunuch,  which  is  the 
only  Christian  baptism  the  scripture  is  any 
thing  particuhu-  in  the  description  of.  The 
words  of  St.  Luke  (Acts  viii.  33.)  being, 
that  'both  Philip  and  the  eunuch  went 
down  into  a  certain  water,'  whiciithey  met 
witli  in  their  journey,  in  order  to  the  bap- 
tizing of  the  latter.  F'or  what  need  would 
there  have  been  either  of  the  Baptist's  re-j 
sorting  to  gre^it  confluxes  of  water,  or  of  I 
Philip  and  the  eunucji's  going  down  into 
this,  were  it  not  that  baptism  both  oi'  the 
one  and  the  other,  was  to  be  performed  by 
an  inuTiersion?  A  very  little  water,  as  we 
know  it  doth  with  us,  suihcing  for  an  eft'u- 
sion,  or  sprinkling." — Of  the  Sacram.  of 
Bap.  part  iii.  pp.  55,  56. 

70.  Bnssuet.  "The  bnptism  of  St.  John 
the  Baptist,  which  served  tor  a  prepanUive 
to  that  of  Jesus  Christ,  was  perfor.med  by 
plunging.  .  .  .  When  Jesus  Christ  came  to 
St.  John,  to  raise  baptism  to  a  more  mar- 
vellous efficacy  in  receiving  it.  the  scripture 
says,  that  '  he  went  up  out  of  the  water'  of 
Jordan,  (Matt.  iii.  16  ;  Mark  i.  10.)  ...  In 
fine,  we  read  not  in  the  scripture  that  bap- 
li:;m  was  o:,hervv!.~:e  administered  ;  and  we 
are  able  to  make  it  appear  by  the  acts  of 
councils,  and  by    the  ancient  rituals,  th;il 

for  THIRTECN   HUNDRED  YEARS  baplisiU   WaS 

tJius  administered  LhrougJiovt  Ike  icliok- 
church,  as  far  as  was  possible." — la  Mi: 
Stennctl  against  Russen,  pp.  175,  176. 

71.  Mr.  Chambers.  '-In  the  primitive 
times  this  ceremony  was  performed  by  im- 
mersion ;  as  it  is  to  this  day  in  tlie  oriental 
churches,  according  to  llie  original  signifi- 
cation of  the  word." — Cyclopccdia.  article. 
Baptism,  edit.  7ih. 

72.  Mr.  George  Whitefield.  '=  It  is  cer- 
tain, that  in  the  words  of  our  text  (Rom. 
vi.  3,  4.)  there  is  an  allusion  to  the  manner 
of  baptism,  which  was  by  immersion ; 
which  our  own  church  allows,  and  insists 
upon  it,  that  children  should  be  immersed 
in  water,  unless  those  that  bring  the  chil- 
dren to  be  baptized  assure  the  niinisier 
that  they  cainiot  bcnr  the  plunging." — 
Eighteen  Scnnouff.  p.  297. 

73.  Dr.  Doddridge.  '-And  after  Jesus 
was  baptized,  as  soon  as  he  '  ascended  out 
of  the  water'  to  the  bank  of  Jordan.  .  .  . 
And  John  was  also  at  that  time  baptizing 
at  JEnon,  which  was  a  place  near  Salim,  a 
town  on  the  east  side  of  Jordan;  and  he 
particularly  chose  tliat  ])lace,  because  there 
was  a  glycol  quaniitij  of  water  there,  which 


made  it  very  convenient  for  his  purpose. 
Nothing,  surely,  can  be  more  evident,  than 
tiiat  ToXXa  icJard,  mamj  waters,  signifies  a 
large  quantity  of  icater  j  it  being  some- 
times used  for  the  Euphrates,  (Jer.  li.  13. 
Septuag.)  To  which  1  suppose  there  may 
i)e  an  allusion,  Rev.  xvii.  1.  Compare 
Ezek.  xliii.  2,  and  Rev.  i.  15,  xiv.  2,  xix. 
6  ;  where  '  the  voice  of  many  waters'  does 
plainlv  signify  the  roaring  of  a  high  sea*. 
.  .  .  Considering  how  frequently  bathing 
was  used  in  those  hot  countries,  it  is  not  to 
be  wondered,  that  baptism  was  generally 
administered  by  immersion  ;  though  I  see 
no  proof  that  it  was  essential  to  the  institu- 
tion. It  would  be  very  unnatural  to  sup- 
pose thnt  they  [Philip  and  the  eunuch] 
went  doiai  to  the  xcater,  merely  that  Philip 
might  lake  up  a  little  water  in  his  hand  to 
pour  on  the  eunuch.  A  person  of  his  dig- 
nity had.  no  doubt,  many  vessels  in  his 
baggage,  on  such  a  journey  through  so  de- 
sert a  country ;  a  precaution  absolutely 
necessary  for  travellers  in  those  parts, 
and  never  omitted  by  them.  (See  Dr. 
Shaw's  Travels.  P.ref.  p.  4.)  .  .  .  'Buried 
with  him  in  baptism.'  ^It  seems  the  part 
of  candor  to  confess,  that  here  [Rom.  vi. 
4]  is  an  allusion  to  the  manner  of  bapti- 
zing by  immersion,  as  most  usual  in  those 
early  times  ;  but  that  will  not  prove  this 
particular  circumstance  essential  to  the. 
ordinance.  .  .  .  They  who  practise  baptism 
by  immersion,  are  by  no  means  to  be  con- 
demned on  that  account ;  since,  on  the 
whole,  that  mode  of  baptism  is  evidently 
favored  by  scripture  examples,  though  not 
required  by  express  precept." — Fam.  Ex- 
pos, on  Matt.  iii.  16;  John  iii.  23;  Jc^s  viii, 
38;  Rom.  vi.  4.  Lectures,  proposit.  cliii. 
corol.  1. 

74.  M.  Jurieu.  '■  The  ancients  used  to 
plunge  persons  into  the  water,  calling  on 
the  adorable  Trinity." — In  Dr.  Gale's  Re- 
flect, on  Dr.  WaWs  Hist.  Inf.  Bap.  p.  193.^ 

75.  Mr.  Le  Clerc.  "  The  manner  of 
baptizing  at  that  time,  by  plunging  into 
the  water  those  whom  they  baptized,  was 
an  image  of  the  burial  of  Jesus  Christ." — 
In  Dr.  'Gale's  Reflect,  p.  193. 

76.  Vencma.  "  It  is  without  controver- 
sy, that  baptism  in  the  primitive  church 
was  administered  by  immersion  into  water, 
and  not  by  spriidvling;  seeing  John  is  said 
to  liave  baptized  in  Jordan,  and  where 
there  was  innch  water,  as  Christ  also  did 
by  his  disciples  in  the  neighborhood  of 
those  places,  (Matt.  iii.  and  John  iii.) 
Philip  also  going  down  into  the  neater  bap- 

■  Ur.  Binllcy  lias^ivpti  thi;  Aillnwiii!.'  criticism  on  tlie 
wnnis  £(t>t  Tuv  iSaruv  nop  uuWcov.  (Xlo\.  xvii.  1.) 
U/MU  l/te  many  ua:crs.  "iiiJoii  tlie  vast,  widr,  and  sp:i. 
cifuis  wntor.s:  for  it  is  known,  lh;it  cuoXvt  is  of/en  n])- 
(ilipri  t(i  continiieil  qnantily,  .is  well  as  to  di.scnntiriucd; 
lo  niagniludf  and  dimensions,  as  woll  as  to  nuii;bcr." 
Sermon  uiiun  I'opcry,  p  tj.    Cwab.  17J0. 


400 


P^DOBAPTISM    EXAMINED 


tized  the  ennuch,  (Acts  viii.)     To  which 

also  the  apostle  refers,  Rom.  vi Nor 

is  there  any  necepsity  to  have  recourse  to 
the  idea  of  sprinkling  in  our  interpretation 
of  Acts  ii.  41,  where  tlu-ee  ihoiisand  souls 
are  said  to  be  added  to  Christ  bv  baptism  ; 
seeing  it  might  be  performed  by  immer- 
sion, equally  as  by  aspersion,  especially  as 
they  are  not  said  to  have  been  baptized  at 
the  same  time.  .  .  .  The  essential  act  of 
baptizing,  in  the  second  century,  consisted, 
not  in  sprinkling,  but  in  immersion  into  wa- 
ter, in  the  name  of  each  Person  in  the 
Trinity.  Concerning  immersion  thcAvords 
and  phrases  that  are  used  sufficiently  testi- 
fy ;  and  that  it  was  performed  in  a  river,  a 
pool,  or  a  fountain.  .  .  .  To  the  essential 
rites  of  baptism,  in  the  third  century,  per- 
tained immersion,and  not  aspersion;  ex- 
cept in  cases  of  necessity,  and  it  was  ac- 
counted a  Aa/f-perfect  baptism.  .  .  .Immer- 
sion, in  the  fourth  century,  was  one  of 
those  acts  that  were  considered  as  essen- 
tial to  bapti.sni ;  nevertheless,  aspersion 
was  used  in  the  last  moments  of  li(e,  on 
such  as  were  called  cUnics,  and  also  where 
there  was  not  a  sufficient  quantity  of  water. 
, . .  Beveridge,  on  the  fiftieth  Apostolical 
Canon,  asserts,  that  the  ceremony  of  sprink- 
ling began  to  be  used  instead  of  immersion, 
about  The  time  of  Pope  Gregory,  in  the 
sixth  century ;  but  without  producing  any 
testimony  in  favor  of  his  assertion  ;  and 
it  is  undoubtedly  a  mistake.  JVlarlene  de- 
clares, (in  his  Aniiq.  Eccles.  Rit.  1.  i.  p.  i. 
c.  i.)  that  in  all  the  ritual  books,  or  pontifi- 
cial  M  SS.  ancient  or  modern,  that  he  had 
seen,  immersion  is  required  ;  except  by  the 
Cenomanensian,  and  that  of  a  more  mod- 
ern date,  in  which  pouring  on  the  head  is 
mentioned.  In  the  council  of  Raveiuia 
also,  held  in  the  year  thirteen  hundred  and 
eleven,  both  immersion  and  pouring  are 
left  to  the  determination  of  the  administra- 
tor:  and  the  council  of  Nismes,  in  the 
year  one  thousand  two  hundred  and  eighty- 
four,  permitted  pouring,  if  a  vessel  could 
not  be  had ;  therefore  only  in  case  of  ne- 
cessity. .  .  .  The  council  of  Celichith,  in 
the  beginning  of  the  ninth  century,  forbade 
the  pouring  of  water  on  the  heads  oi"  in- 
fants, and  coiimianded  that  they  should  be 
immersed  in  the  font.  Baptism  was  admin- 
istered by  immersion,  in  the  twelfth  century. 
...  In  the  thirteenth  century,  baptism  was 
administered  by  inmiersion,  thrice  repeat- 
ed ;  yet  so,  that  one  immersion  was  es- 
teemed sufficient,  as  appears  from  Auge- 
rius  de  Montfaucon.  That  was  a  singular 
synodal  appointment  under  John  de  Zurich, 
bishop  oi'  Utrecht,  in  the  year  one  thousand 
two  hundred  and  ninety- one,  which  runs 
thus  :  "  We  appoint,  that  the  head  be  put 
three  times  in  the  water,  unless  the  child 
be  weak,  or  eickly,  or  the  season  cold  ;  then 


water  may  be  poured,  by  the  hand  of  the 
priest,  on  the  Jiead  of  the  child,  lest,  by 
plunging,  or  coldness,  or  weakness,  the 
child  should  be  injured  and  die.'' — Hist 
Eccles.  secul.  i.  §  138  ;  secul.  ii.  §  ICO ;  sec7ii 
iii.  §  51  ;  secrd.  iv.  §  110  :  seen/,  vi.  §  231  ; 
secul.  viii.  §  206  ;  seatl.  xii.  §  45  ;  secid.  >;iii. 
§  164. 

77.  Altmannus.  '•  In  the  primitive 
church,  persons  to  be  baptized  were  not 
sprinkled,  but  entirely  immersed  in  water; 
which  was  performed  according  to  the  ex- 
ample of  .John  the  Baptist.  Hence  all 
those  allusions  :  seeing,  by  immersion,  they 
plainly  signified  a  burial ;  by  the  following 
emersion  out  of  the  water,  a  resurrection ; 
and  agreeably  to  these  ideas  are  those 
passages  of  scripture  to  be  explained  which 
refer  to  this  rite.  (See  Rom.  vi.  3.  4.  5; 
Col.  ii.  12,  and  Gal.  iii.  27.)''— Meletem. 
PInlolog.  rit.  torn.  iii.  exercit.  in  1  Cor.  xv. 
29,  §  8. 

78.  Magdeburg  Centuriators.  "  The 
Son  of  God  was  dipped  in  the  water  of 
Jordan,  by  the  hand  of  John  the  Baptist. 
.  ..  Philip  baptized  the  eunuch  in  a  river, 
(Acts  viii.  38.)  It  seems  also,  that  Lydia 
and  her  household  at  Philippi  were  bap- 
tized in  a  river,  at  which  prayers  were 
usually  made,  (Acts  xvi.  13,  16.)" — Cent. 
i.  1.  i.  c.  iv.  p.  lis  ;  I.  ii.  c.  vi.  p.  381. 

79.  Dr.  Hammond.  "John  baptized  ''in 
a  river,  in  Jordan,  (Mark  i.  5;)  in  a  conflu- 
ence of  miicli.  water,  (John  iii.  23;)  because 
as  it  is  added,  there  teas  much  icater  there: 
and  therefore  as  the  Jew.s,  writing  in  Greek, 
call  those  lakes  wherein  they  wash  them- 
selves KoXviipriBpai;  SO,  in  the  Christian 
church,  the  0a7rTiaTriiJioi>,  or  vessel  which 
contained  the  baptismal  water,  is  oft  called, 
Ko\an/Sri9f,a,  a  swimmins'  or  diving  j)lace." — 
Annotations  on  Matt.  iii.  1. 

80.  Chamicrus.  "Immersion  of  the 
whole  body  was  used  from  the  beginning, 
which  expresses  the  force  of  the  word 
baptize;  whence  John  bapiized  in  a  river. 
It  was  afterwards  changed  into  sprinkling, 
though  it  is  uncertain  when  or  by  whom  it 
commenced.*' — Panstrat.  CathoL  t.  iv.  1.  v. 
c.  ii.  §  6. 

81.  Bp.  Fell.  "The  primitive  fashion 
of  immersion  under  the  water,  represent- 
ing our  death,  and  elevation  again  out  of 
it,  our  resurrection,  or  regeneration." — On 
the  Epistles  of  Paid.     Note  on  Bom.  vi.  4. 

82.  Dutch  Annotators.  "  '  Because  there 
was  much  water  there.'  Because  they 
(hat  were  baptized  by  John,  went  into, the 
water  with  their  whole  bodies.  (See  Malt, 
iii.  16;  Acts  viii.  38.(  ....  The  apostle 
seems  here  [Rom.  vi.  3,]  to  allude  to  the 
manner  of  baptizing,  much  used  in  those 
warm  eastern  countries  ;  where  men  were 
wholly  dipped  into  the  water,  and  remained 
a  little  while  undej-  water,  and  afterwards 


P.EDOBAP.TISM,  EXAIVI^INED. 


401 


rose  up  out  of  the  water  :  to  show  that  their 
dipping  into  and  remaining  in  the  water,  is 
a  representation  of  Christ's  death  and  h\i- 
rial ;  and  the  rising  up  out  of  the  water, 
■of  his  resurrection." — On  John  iii.  23,  and 
Rom.  vi.  3. 

83.  Bp.  Stiliingfleet,  "Rites  and  cus- 
toms apostoHcal  are  altered  ;  therefore  men 
do  not  think  that  apostohcal  practice  doth 
bind  :  for  if  it  did,  there  could  be  no  alter- 
ation of  things  agreeable  thereunto.  Now 
let  any  one  consider  but  these  few  particu- 
lars, and  judge  how  far  the  pleaders  for  a 
divine  right  of  apostolical  practice  do  look 
upon  themselves  as  bound  now  to  observe 
them :  as  dipping  in  baptism,  the  use  of 
love-feasts,  community  of  goods,  the  holy 
kiss,  by  Tertullian  called  '  signaculum  ora- 
tionis  :"*  yet  none  look  upon  themselves  as 
bound  to  observe  them  now,  and  yet  all 
acknowledge  them  to  have  been  the  prac- 
tice of  the  apostles." — Irenicum,  part  ii. 
■chap.  vi.  p.  345. 

84.  H.  Hulsius.  ''  Some  interpret  1  Cor. 
XV.  29,  concerning  the  baptism  of  clinics. 
or  persons  confined  to  their  beds  ;  but  this 
■baptism  changed  dipping  into  sprinkling, 
and  was  not  practised  in  the  time  of  Paul." 
— Comment,  in  Israel  Pris.  p.  S19. 

85.  Deylingius.  "  It  is  manifest,  that 
while  the  apostles  lived,  the  ordinance  of 
baptism  was  administered,  not  out  of  a 
vessel,  or  a  baptistery,  which  are  the  marks 
■of  later  times  ;  but  out  of  rivers  and  pools  : 
and  that,  not  by  sprinkling,  but  by  immer- 
sion. ...  So  long  as  the  apostles  lived,  as 
many  believe,  immersion  only  was  used ; 
to  which  afterwards,  perhaps,  they  added 
a,  kind  of  pouring,  such  as  the  Greeks 
practise  at  this  day,  having  performed  the 
trine  immersion." — Observat.  Sac.  pars  ii 
observ.  xliv.  §  3 ;  par  iii.  obs.  xxvi.  §  2. 

86.  Heideggerus.  "Plunging,  or  im- 
mersion, was  most  commonly  used  by  John 
the  Baptist  and  by  the  apostles.  ...  It  is  of 
no  importance  whether  baptism  be  per- 
formed by  immersion  into  water,  as  of  old 
in  the  warm  eastern  countries,  and  even  at 


•  I  will  here  subjoin  a  quotation  from  that  spirited 
writer.  Mr.  Vincent  Alsop  :  "  The  feasts  of  lore  anfl  the 
holy  kiss,"  he  replies,  in  iiis  answer  to  Dr.  Geodnian. 
■"  were  not  at  all  institutions  of  the  apostles.  All  that  liit 
apostle  determined  about  them  was,  that  supposing  in 
their  civil  congresses  and  converses  they  salute  each 
■other,  they  should  be  sure  to  avoid  all  levity,  wanton- 
ness, all  appearance  of  evil;  for  religion  teaches  us  noi 
only  to  worship  God,  but  to  regulate^our  civil  actions  in 
subordination  to  the  great  ends  of  holiness,  the  adornin<; 
-of  the  gospel,  and  tliereby  the  glorifying  of  our  God  and 
Saviour.  I  sty  the  same  concerning  the  feast  of  love. 
The  apostle  made  it  no  ordinance,  either  temporary  or 
perpetual ;  but  tindiag  that  .such  a  civil  custom  had  ob- 
tained among  them— he  cautions  them  against  glutlo- 
riy.  drunkenness,  all  e.xcess  and  riot,  to  which  sue!) 
feasts,  through  the  power  of  corruption  in  some,  and  iho 
remainders  of  corruption  in  the  best,  were  obnoxious ; 
which  is  cv.'dent  from  1  Cor.  xi.  :il.  The  apnslle  Paul. 
<1  Tiin.  ii  H.)cninmant\%\\\a.\.m<nf)rmjcrcrytcherelifliiig 
up  hiihj  ho-rnls  :  can  any  rational  creature  iuugiiic,  thai 
lie  has  thrrehy  made,  it  a  duty  as  ofi  as  we  pray  to  elevate 
ou"-  hands  ?    ThHi  w;is  uoiie  of  !iis  desijui  to  that  age,  or' 

Vol.  i.— Yy. 


this  day ;  or  by  sprinkling,  -which  was  af- 
terward introduced  in  colder  climates." — 
Carpus  Theolog.  Christ,  loc.  xxv.  §  35. 

87.  Mr.  Edward  Leigh.  "  The  ceremo- 
ny used  in  baptism,  is  either  dipping,  or 
sprinkling :  dipping  is  the  more  ancient. 
At  first,  they  went  down  into  the  rivers  ; 
afterwards  they  were  dipped  in  the  fonts, . . . 
Zanchius  and  Mr.  Perkins  prefer  (in  per- 
sons of  age  and  hot  countries,  where  it  may 
be  safe)  the  ceremony  of  immersion  under 
the  water,  before  that  of  sprinkling,  or  lay- 
ing on  the  water,  as  holding  more  analogy 
to  that  of  Paul,  Rom.  vi.  4." — Body  of 
Div.  h.  viii.  chap.  viii.  p.  665. 

8S.  Mr.  Hardy.  "  '  They  were  baptiz- 
ed ;'  that  is,  they  were  immersed  in  water. 
That  this  rite  was  commonly  pertbrmed  by 
plunging,  and  not  by  pouring,  is  indicated 
both  by  the  proper  meaning  of  the  word, 
and  by  the  passages  relating  to  the  ordi- 
nance ;  for  the  custom  of  sprinkling  seems 
to  have  prevailed  somewhat  later,  in  favor 
of  those  who  desired  to  give  up  themselves 
to  Christ,  or  to  be  baptized,  when  lying  ill 
of  disease;  whom  others  called  clinics. .  .  . 
In  baptism:  The  allusion  is  to  the  ancient 
custom  of  baplizina:,  when  the  body  was 
immersed  in  water ;  and  therefore  putting 
off  the  clothes  was  required  :  whence  thcse 
phrases,  putting  off  the  old,  and  putting  on 
the  ncv:  man,  had  their  origin.  This  rite 
was  a  figure  and  an  image,  both  of  a  bu- 
rial and  a  resurrection  :  as  well  of  Christ, 
which  were  conspicuous,  as  of  what  is  in- 
ternal, in  Christians.  (Rom.  vi.  4.)'' — An- 
nolat.  in  Matt.  iii.  6  ;  Col.  ii.  12. 

89.  Mr.  Locke.  "We  Christians,  who 
by  baptism  were  admitted  into  the  kingdom 
and  church  of  Christ,  were  baptized  into  a 
similitude  of  his  death  :  We  did  own  some 
kind  of  death,  by  being  buried  under  wa- 
ter, which  being  buried  with  him,  i.  e.  in 
conformity  to  his  burial,  as  a  confession  of 
our  being  dead,  was  to  signify,  that  as 
Christ  was  raised  up  from  the  dead,  into  a 
glorious  life  with  his  Father,  even  so  we, 
being  raised  from  our  typical  death  and 


the  presen' ;  but  tinder  a  ceremonial  phrase  he  wraps  up 
an  evangelical  duty.  As  if  he  had  said.  Be  sure  you 
cleanse  your  hearts  ;  and  if  you  do  lift  up  your  hands,  let 
them  be  no  umbrage  for  unholy  souls. 

"  Concerning  deaconesses,  I  can  find  no  such  order 
or  constitution  of  the  aposiles.  It  is  true,  they  used  in 
their  travels  and  other  occasions  the  services  and  assisr. 
ances  of  holy  women,  who  cheerfully  adminisiered  to 
their  necessities,  and  are  thence  called  haKuvai,  and 

d  SiaKovetv,  But  how  childish  it  is  to  conclude  an 
order  or  institution  from  so  slippery  a  thing  as  an  cty- 
molopjl  The  angels  are  called  Aciron/jyucd  Trvcvjiara, 
ministering- spirits.  (Ucb.  i.  11.)  Will  any  from  henci; 
infer  that  they  read  the  litur^jl  Mattistratcs  are  sly  led 
\cirovpyoi  rov  Qcov,  and  SiOKOvoi  Ocov,  (Uom.  xlii.  4, 
6  ;)  and  yet  it  is  no  part  of  their  otTice  to  read  divine  ser- 
Fire.  ...  In  a  word,  the  duty  of  saluting  with  a  holy  ki.^s: 
the  order  of  all  our  fea.sts  of  love  to  God's  glory;  Ih« 
ministering  in  bur  respective  places  to  the  neci;s.-iiii.'.<  of 
the  saints,  are  as  much  in  force  as  ever,  unless  ho;iri>'-9 
be  grown  out  of  fashion." — Sober  Enquiry,  pp  V5S5, 
2S0.. 


402 


P^DOBAPTISM    EXAMINED. 


burial  in  baptism,  should  lead  a  new  sort 
of  lite." — Paraphrase  on  Bov>.  vi.  4. 

90.  J.  J.  Wetstenius.  "John  baptized 
in  ilie  river  Jordan,  in  ^non,  '  because 
there  was  nnich  water,^  (John  iii.  23;)  and 
Christ,  when  he  was  baptized, '  went  down 
into  the  water,'  (Matt.  iii.  16.)  And  Chris- 
tians, in  baptism,  are  said  to  jnit  off  their 
clothes,  (Gal.  iii.  27;)  to  be  washed,  (Tit, 
iii.  5 ;)  and  to  be  buried  under  the  \cater, 
(Rom.  vi.  4 ;)  all  which  are  expressive,  not 
of  sprinkling,  but  of  dipping." — Comment. 
ed  Matt.  iii.  6. 

91.  Roell.  "  It  is  certain  tliat  immersion 
into  water,  and  emersion  out  of  it,  were 
practised — in  Christian  baptism,  in  the  be- 
ginning."— Exegesis  Epist.  ad  Col.  in  cap. 
ii.  12. 

92.  Mr.  Walker.  "Mr.  Rogers  was  for 
retrieving  the  use  of  dipping,  as  witnessed 
to  by  antiquity,  approved  by  scripture,  re- 
quired by  the  church,  (as  then  it  was.  ex- 
cept in  case  of  weakness.)  and  symbolical 
with  the  things  signified  in  baptism  :  which 
I  could  wish  as  well  and  as  heartily  as  he, 
in  order  to  making  of  peace  in  the  church, 
if  that  would  do  it.  If  I  may  speak  my 
thoughts,  I  believe  the  ministers  of  the  na- 
tion would  be  glad  if  the  people  would 
desire,  or  be  but  willing,  to  have  their 
infants  dipped,  without  fear  of  being  de- 
stroyed."—/u  Dr.  WaWs  Hist.  Inf.  Bap. 
part  ii.  chap.  ix.  p.  475. 

93.  Dr.  Whitby.  "  It  being  so  express- 
ly declared  here,  [Rom.  vi.  4,]  and  Colos. 
ii.  12,  that  we  are  '  buried  with  Christ  in 
baptism,'  by  being  buried  under  water ; 
and  the  argument  to  oblige  us  to  a  con- 
formity to  his  death,  by  dying  to  sin.  being 
taken  hence ;  and  this  immersion  being  re- 
ligiously observed  by  all  Cliristians  for 
THIRTEEN  CENTURIES,  and  approved  by  our 
church,  and  the  change  of  it  into  sprink- 
ling, even  without  any  allowance  from  the 
Author  of  this  institution,  or  any  licence 
from  any  council  of  the  church,  being  that 
which  the  Romanist  still  urgeth  to  justify 
his  refusal  of  the  cup  to  the  laity ;  it  were 
to  be  wished,  that  this  custom  inight  be 
again  of  general  use,  and  aspersion  only 
permitted,  as  of  old,  in  the  case  of  ciinici. 
or  in  present  danger  of  death." — Note  on. 
Rom.  vi.  4. 

94.  Bp.  Nicholson.  "  The  sacrament  of 
baptism  was  anciently  administered  by 
plunging  into  tlie  water,  in  the  western  as 
well  as  the  eastern  jiart  of  the  church;  and 

that  the  Gothic  word (Mark  i.  8. 

and  Luke  iii.  7,  12,)  the  German  word 
Tauffe.n,  the  Danish  work  Dobe,  and  the 
Belgic  Doopen,  do  as  clearly  make  out  that 
practice,  as  the  Greek  word  /JaTrn^w." — In 
Dr.  Gale's  Reflect,  on  Dr.  WaWs  Hisf.  Inf. 
Bap.  pp.  121/192. 

95.  (iii^n^frrliii:..     •■  It   13   hiahly  proba- 


ble, if  not  certain,  that  John  the  Baptist  and 
the  aposties  immersed  the  persons  to  be 
baptized  into  water.  For  thus  we  read, 
(Matt.  iii.  6,  16,)  '  And  they  were  baptized 
in  Jordan.  When  Jesus  was  baptized,  he 
immediately  came  up'  (or,  as  Grotius  ren- 
ders it,  he  had  scarcely  ascended)  '  out  of 
the  water.'  Our  Saviour,  therefore,  when 
he  was  bapi.ized,  first  went  down  into  the 
river,  was  plunged  into  the  water,  and  af 
terwards  came  up  out  of  it.  .  .  .  That  im- 
mersion into  the  water  was  practi.sed  by 
John,  is  gathered  also  from  that  reason  of 
the  evangelist,  (John  iii.  23,)  'John  was 
baptizing  in  yEnon  near  to  Salim,  because 
there  was  much  water  there.'  .  .  .  With  St. 
Paul,  to  be  baptized  is  to  be  buried,  (Rom. 
vi.  3,  4.)  Immersion  is,  as  it  were,  a  burial ; 
emersion,  a  resurrection ;  to  which  the 
apostle  alludes,  Col.  ii.  12.  It  is  written, 
(Acts  viii.  3S,  39.)  that  Philip  went  down 
with  the  eunuch  into  the  water,  and  there 
baptized  him  ;  and  it  is  added,  that,  the 
ordinance  being  administered,  they  both 
came  up  out  of  the  water.  .  .  .  Both  tlie 
eastern  and  western  churches  were  very 
observant  of  the  rite  of  immersion,  for  a 
great  number  of  years.  .  .  .  Nor  is  there 
any  instance  among  the  more  ancient  wri- 
ters, that  I  have  observed,  of  baptism  being 
administered  by  a  simple  aspersion." — An- 
tiq.  Bib.  pars.  i.  c.  iv.  sect  ii.  num.  i.  §  1,  2, 
4. 

96.  Dr.  Wall.  "Their  [the  primitive 
Christians']  general  and  ordinary  way  was 
to  baptize  by  immersion,  or  dipjiing  the 
person,  whether  it  were  an  infant,  or  grown 
man  or  woman,  into  the  water.  This  is  so 
plain  and  clear  by  an  infinite  number  of 
passages,  that  as  one  cannot  but  pity  the 
weak  endeavors  of  such  Psedoba[itists  as 
would  maintain  the  negative  of  it ;  so  also 
we  ought  to  disown  and  show  a  dislike  of 
the  PROFANE  SCOFFS  which  some  people 
give  to  the  English  Antipiedobaptists, 
merely  for  their  use  of  dipping.  It  is  one 
thing  to  maintain,  that  that  circumstance  is 
not  absolutely  necessary  to  the  essence  of 
baptism ;  and  another,  to  go  about  to  rep- 
resent it  as  ridiculous  and  foolish,  or  as 
shameful  and  indecent;  when  it  was,  in  all 
probability,  the  way  by  which  our  blessed 
Saviour,  and  for  certain  was  the  most  usual 
and  ordinary  way  by  which  the  ancient 
Christians  did  receive  their  baptism.  ...  It 
is  a  great  want  of  prudence,  as  well  as  of 
honesty,  to  refuse  to  grant  to  an  adversary 
what  is  certainly  true,  and  may  be  proved 
so.  It  creates  a  jealousy  of  all  the  rest, 
that  one  says.  ...  It  is  plain  that  the  ordi- 
nary and  general  practice  of  St.  John,  the 
apostles,  and  primitive  church,  was  to  bap- 
tize by  putting-  the  person  into  the  water, 
or  causing  him  to  go  into  the  wairr.  Nei- 
thtT  do  I  hnov.'  c:{  avy  Froieslant  who  ha.i 


PyEDOBAPTISM    EXAMINED. 


403 


denied  it ;  .'irul  but  very  few  men  of  learn- 
ing  that  liave  denied,  tliat  where  it  can  be 
».ise,d  wiili  safety  of  health,  it  is  the  most 
filtiiiijc  way.  ...  John  iii.  23;  Mark  i.  5; 
.Yds  viii.  dS.  are  U7i deniable  proofs  ihnt  the 
l)Hptized  person  went  ordinarily  into  the 
waif  r,  and  sometimes  the  Baptist  too.  We 
should  not  know  by  these  accounts,  wheth- 
er the  whole  body  of  the  baptized  was  put 
under  water,  head  and  all,  were  it  not  for 
two  later  proofs,  which  seem  to  me  to  put 
it  out  of  question.  One,  that  St.  Paul 
does  twice,  in  an  allusive  way  of  speaking, 
call  baptism  a  burial;  which  allusion  is 
not  so  proper,  if  we  conceive  them  to  have 
gone  into  the  water  only  up  to  the  arm- 
pits, &c.  as  it  is  if  their  whole  body  was  im- 
mersed. The  other,  the  custom  of  the  near 
succeeding  times.  .  .  .  As  for  sprinkling.  I 
.'jay  as  Mr.  Blake,  at  its  first  coming  up  in 
England,  Let  them  defend  it  that  use  it. . . . 
They  [who  are  inclined  to  Presbyterian- 
ism]  are  hardly  prevailed  on  to  leave  off 
that  SCANDALOUS  custom  of  having  their 
children,  though  never  so  well,  baptized 
out  of  a  basin,  or  porringer,  in  a  bed-cham- 
ber; hardly  persuaded  to  bring  them  to 
church ;  much  farther  from  having  them 
dipped,  though  never  so  able  to  endure  il." 
— Hist,  of  Inf.  Bap.  part  ii.  chap.  ii.  pp. 
462,  463.  Defence  of  Hist.  Inf.  Bap.  pp. 
129,  131,  140,  147.*  See  also  Dr.  Robert- 
soji's  Hist.  Emp.  Charles  V.  vol.  iii.  p.  78. 
Ot^deri  Cateches.  Racoviens.  Projligat.  p. 
98.  Milton's  Farad.  Lost,  b.  xii.  1.  438, 
441,  442.  Encyclopced.  Britan.  art.  Bap- 
tism, vol.  ii.  p.  995.  Tliesaur.  Theolog. 
Philolog.  torn.  ii.  p.  569.  Leydeckeri  Idea 
Theolog.  1.  vii.  c.  v.  §  7.  Petavii  Theol. 
Dogmat.  1.  ii.  de  Poenitent.  c.  i.  §  11.  Epis- 
copii  Respons.  ad  Quest,  xxxv.  Dr.  Grabe's 
Unity  of  the  Church,  and  Expediency  of 
Forms  of  Prayer,  Preface.  Cajetani  An- 
notat.  ad  Matt.  iii.  16.  Cases  to  Recover 
Dissenters,  vol.  iii.  p.  31.  Diet,  of  the  Bi- 
ble, (three  vols,  octavo)  vol.  ii.  p.  709 
Brandt's  Hist.  Reform,  b.  xlviii.  vol.  iv.  p 
56.  Mr.  OstervahPs  Grounds  and  Princi- 
ples of  Christ.  Relig.  p.  311,  edit.  6th. 
Scheicchzeri  Physica  Sacra,  tab.  dclxiv. 

REFLECTIONS. 

Reflect.  I.  Here  we  have  a  great  num- 
ber of  the  most  respectable  characters  for 
solid  learning,  and  many  of  them  for  emi- 


•  The  anonymous  author  of  a  book  entitled,  Le  Bap- 
leinr  Relahh.  gives  us  llie  following  remarkable  anecdote 
re^pectina:  iminersion,  as  performed  by  one  of  the  Ro- 
man pnntifrs.  "Pope  Benedict  XIII.  having  occasion, 
more  than  once,  to  baptize  adult  persons,  and  amon"'  oth 
era,  nine  .lews  and  Turks  at  one  time  ;  he  instructed 
thcin  himself,  and  after  that  he  immersed  them.  With  ;v 
view  to  every  thins;  bein?  jierfonned  in  its  natural  and 
P'-oper  order, tie  made  use  of  theancient  rituals;  which 
so  much  displeased  the  cardinals,  that  not  one  of  them 
wouM  assist  at  the  ceremony.  This  is  what  I  myself,  as 
well  as  others,  have  read  under  the  article  Rome.  In  the 
public  uew-.pip(T.s."-/>p  ISap.  Tit  tab.  psrt  ii  p"  92,  93, 


nent  piety.  They  appear  to  testify  what 
they  know  and  what  they  believe  concern- 
ing an  ancient  fact;  a  liict,  in  an  acquaint- 
ance with  which,  the  purity  of  a  divine 
institution,  and  obedience  to  the  will  of  our 
Lord  are  not  a  little  involved.  The  prin- 
cipal question  on  which  they  are  cited  to 
give  their  opinion,  is :  Whether  John  the 
Baptist,  and  the  apostles  of  Chri.^i,  admin- 
istered baptism  by  immersion?  A  question 
this,  which  regards  bolh  fact  and  right. 
Because,  in  whatever  manner  those  vene- 
rable men,  and  lights  of  the  world,  per- 
formed that  institution,  we  are  bound  to 
believe  it  was  right;  for  they  had  too  much 
knowledge  and  too  much  integrity  to  ad- 
minister this  branch  of  holy  worship  in  a 
wrong  way.  Besides,  they  were  not  igno- 
rant that  their  practice,  in  this  respect,  was 
to  be  viewed  as  a  pattern,  and  to  be  con- 
sidered as  law,  by  the  succeeding  disciples 
of  Christ.  The  character  and  profession 
of  those  authors,  who  appear  to  give  their 
thoughts  on  this  important  subject,  leave 
no  room  for  suspicion  that  they  were  bias- 
sed in  favor  of  the  Baptists:  because  par- 
tiality itself  must  confess,  that  if  their  judg- 
ment was  under  the  influence  of  predilec- 
tion, it  most  probably  lay  on  the  contrary 
side.  Many  of  them  also  are  beyond  the 
reach  of  suspicion,  in  regard  to  their  knowl- 
edge of  ecclesiastical  antiquity. 

Let  us  now  see  what  our  impartial 
friends,  the  (Quakers,  have  to  say  on  this 
part  of  the  subject. 

1.  Thomas  Lawson,  "John  the  Baptist, 
that  is,  John  the  dipper  ;  so  called  because 
he  was  authorized  to  baptize  in  water.  .  .  . 
Such  as  rhantize,  or  sprinkle  infants,  have 
no  command  from  Christ,  nor  example 
among  the  apostles,  nor  the  first  primitive 
Christians  for  so  doing.  .  .  .  See  the  author 
of  rhantism,  that  is,  sprinkling ;  not  Christ, 
nor  the  apostles,  but  Cyprian ;  not  in  the 
days  of  Christ,  but  some  two  hundred  and 
thirty  years  after." — Baptismalogia,  pp.  7, 
75,  117. 

2.  Thomas  Ellwood.  "  Philip  went  down 
with  him  [the  eunuch]  into  the  water,  and 
baptized  him  ;  which  was  no  sooner  done, 
and  they  come  up  out  of  the  water  again, 
but  the  Spirit  of  the  Lord  caught  away 
PIn'lip." — Sacred  Hist,  of  the  New  Test. 
part  ii.  p.  335. 

3.  John  Gratfon.  "  Down  into  the  water 
he  [Jesus]  goes,  and  fulfilled  John's  dis- 
pensation, or  that  righteousness  required 
by  it,  and  having  fulfilled  it,  he  went  up 
straightway  out  of  the  water." — FJfe  of 
John  Gratton,  p.  150.  See  Chap.  II.  Re- 
flect. I.  No.  1,  7.  Such  is  the  language  of 
those  who  have  no  perceivable  interest  in 
the  decision  of  this  dispute. 

On  a  brief  review  of  the  j)r('reding 
quotations   from   learned   Pandobaptist   au- 


404 


PyEDOBAPTISM    EXAMINED, 


thors,  it  appears,  that  immersion  was  prac- 
lipeci  by  John  the  Baptist,  by  the  apostles 
of  Christ,  and  by  the  primitive  Christians, 
I\'o.  1 — 94  ;  that  our  Lord  himself  was  im- 
mersed by  the  venerable  John,  No.  6,  7,  8, 
10,  12,  16,  19,  20,  26,  27,  29,  30,  37,  41,  iG. 
•17,  52,  57,  58,  62,  70,  73,  76,  78,  90,  95,  96 ; 
that  some  of  them  expressly  assert,  and 
many  of  them  implicitly  allow,  that  the 
f-cripture  no  where  speaks  of  any  being 
baptized,  but  by  immersion,  No.  10,  16,  23, 
31,  36,  50,  67,  69,  71.  76,  SO,  83,  85  ;  that 
the  practice  of  immersion  gave  occasion 
for  some  very  singular  and  emphatical 
phrases  to  be  used  by  the  apostles.  No.  9, 
12,  18,  30,  34,  36,  40,  45,  54,  55,  61,  66,  73, 
82,  88,  89 ;  that  the  baptism  of  the  three 
thousand  atfords  no  objection  to  the  univer- 
sal practice  of  immersion  in  those  times, 
No.  76  ;  that  plunging  was  the  general  and 
almost  universal  practice,  for  a  long  course 
uf  ages.  No.  4,  70,  76,  93  ;  that  the  church- 
es of  Helvitia  acknowledge,  and  the  church 
of  England,  in  common  cases,  requires  im- 
mersion, No.  19,  57,  93 ;  that  one  of  these 
authors  knew  of  no  Protestant,  who  had 
denied  immersion  to  have  been  the  general 
practice  of  apostolic  times;  and  of  but 
very  i'ew  learned  men,  who  denied  its  be- 
ing the  fittest,  if  a  regard  to  health  do  not 
forbid,  No.  96 ;  that  the  custom  of  sprink- 
ling is  absolutely  indefensible,  ibid. ;  that 
they  who  ridicule  the  practice  of  immer- 
sion deserve  censure,  ibid. ;  that  sprinkling 
of  infants  is  not  an  institution  of  Christ, 
No.  3,  67 ;  that  it  is  uncertain  when,  and 
by  whom,  sprinkling  was  introduced,  No. 
SO;  and,  that  a  restoration  of  the  prirni- 
tive  practice  is  very  desirable,  No.  50,  51, 
92,  93.  See  Chap.  III.  Reflect.  IV.  Such 
is  the  verdict  which  these  Psedobaptists 
give  on  the  cause  before  us. 

Reflect.  II.  Now  is  it  not  strange,  strange 
to  astonishment,  that  so  many  eminent  men 
ehould  thus  agree  in  bearing  testimony 
to  immersion,  as  the  apostolic  example; 
when  it  is  notorious  that  their  own  practice 
was  very  different?  Just  so  the  Papists 
acknowledge,  that  the  apostolic  church 
communicated  at  the  Lord's  table  in  both 
kinds;  while  they  themselves  unite  in  a 
contrary  practice.  Thus  Toletus,  for  in- 
stance: "It  was  an  ancient  custom  in  the 
church,  fiom  the  times  of  the  apostles,  to 
communicate  under  both  species.  About 
this  there  is  no  controversy.  This  ancient 
custom  is  manifest  from  the  words  of  Paul, 

1  Cor.  X.  and  xi." Salmero:  "No  one 

denies  that  the  Corinthians  communicated 
Hnder  both  species  ;  yet  we  deny  that  cus- 
tom to  have  the  force  of  a  divine  precept."* 
At  what  these  veterans  in  the  cause  of  su- 
perstition may  say,  we  have  little  reason 


'  >.i,nv]  l,3.r.rPii'iium,  Pla'og,  E'lcliaris!.  c.  it.  §  cy.l, ' 


indeed  to  be  surprised  ;  but  is  it  not  a 
wonderful  phenomenon  in  the  religious 
world,  that  such  a  number  of  the  most 
learned  Lutherans,  Calvinists,  and  Armi- 
nians,  abroad  ;  together  vvitii  English  Epis- 
copalians, Presbyterians,  and  Indepen^i- 
ents;  should  all  unite  in  one  attestation, 
respecting  the  primitive  mode  of  adminis- 
tering this  ordinance;  even  while  they  op- 
posed the  Baptists,  for  considering  immer- 
sion as  absolutely  necessary  to  a  compli- 
ance with  the  divine  command  ;  and  while 
they  greatly  diti'ered  among  themselves,  in 
respect  of  several  particulars  relating  to 
the  subjects  and  the  design  of  baptism  ? 
To  what  can  this  remarkable  agreement 
with  us,  as  to  the  primitive  mode  of  pro- 
ceeding, be  ascribed  ?  And  what  is  the 
reason  of  their  differing  so  much  among 
themselves?  The  true  reason,  I  take  to  be 
this :  When  they  unite  in  declaring  their 
views  of  the  apostolic  pattern,  they  have 
clear,  strong,  indubitable  evidence,  arising 
from  the  meaning  of  the  name  which  the 
ordinance  bears,  and  the  inspired  narrative 
of  the  first  Christian  churches.  Each  of 
them  feels  the  groiind  on  which  ,he  treads. 
Hence  their  union ;  and  here  they  agree 
with  us.  On  the  other  hand,  when  they 
differ  among  themselves,  about  the  foun- 
dation of  an  infant's  claim  on  the  ordi- 
nance ;  concerning  the  degree  of  necessity 
and  the  utility  of  Psedobaptism ;  about 
sponsors,  the  sign  of  the  cross,  and  so  on ; 
they  argue  on  general  principles  and  moral 
considerations.  This  kind  of  argumenta- 
tion is  quite  foreign  to  the  nature  of  posi- 
tive rites;  and  yet,  by  a  long  train  of  de- 
ductions from  such  principles,  they  infer 
their  various  rules  of  proceeding  in  the 
administration  of  baptism.  Hence  they 
differ  among  themselves.  Nor  need  we 
wonder.  For  as  moral  considerations  are 
exceedingly  various,  and  as  the  applicatiort 
of  each  to  practice  may  be  greatly  diversi- 
fied; so,  according  to  the  complexion  of 
the  principle  adopted  as  the  foundation  of 
an  argument,  will  the  natural  inference  be, 
whether  it  regard  the  mode  or  the  subject 
of  any  ordinance.  Whenever  ideas,  there- 
fore, of  moral  fitness,  of  expediency,  or  of 
necessity,  usurp  the  place  of  divine  pre- 
cepts and  apostolic  examples,  relating  to 
positive  institutions  of  the  Christian  church  ; 
the  most  learned  and  the  best  of  men  will 
always  differ  in  their  conclusions,  and  that 
in  proportion  as  their  notions  of  what  is 
fitness,  expediency,  or  necessity,  vary. 
For  it  is  notorious,  that  while  one  esteems 
this  or  the  other  thing  extremely  proper 
and  highly  useful  to  the  cause  of  religion ;. 
another  despises  it  as  absurd,  or  detests  it 
as  injurious.  But  vi'hen  our  divine  Lord, 
addressing  his  disciples  in  a  ])ositive  com- 
mand, .''ays,   "  It  nhol!   be    so ;"   or   when^ 


PiEDOBAPTiSM    EXAMINED. 


405 


speaking  by  an  apostolic  example,  he  de- 
clares, "  It  26"  thus ;"  all  our  own  reasonings 
about  fitness,  expediency,  or  utility,  must 
hide  their  impertinent  heads.  The  finest 
powers  of  reason  have  nothing  to  do,  in 
this  case,  but  only  to  consider  the  natural, 
the  obvious  import  of  his  language,  and 
then  submit.  To  reason  any  farther  here, 
is  only  to  seek  a  plausible  excuse  for  rebel- 
lion against  the  sovereign  majesty  of  Him 
who  is  king  of  Zion. 

Reflect.  III.  It  is,  I  think,  a  good  rule 
which  Dr.  Owen  gives,  relating  to  divine 
institutions,  when  he  says:  "That  which 
is  first  in  any  kind,  gives  the  measure  of 
what  follows  in  the  same  kind."*  With 
Dr.  Owen,  Abp.  Tillotson  perfectly  agrees. 
He  expresses  himself  thus :  "  This  is  rea- 
sonable, that  the  first  in  every  kind  should 
be  the  rule  and  pattern  of  the  rest,  and  of 
all  that  follow  after,  because  it  is  likely  to 
be  the  most  perfect.  In  process  of  time, 
the  best  institutions  are  apt  to  decline,  and, 
by  insensible  degrees,  to  swerve  and  depart 
from  their  first  state ;  and  therefore  it  is  a 
good  rule  to  preserve  things  from  corrup- 
tion and  degeneracy,  often  to  look  back  to 
the  first  institutimi,  and  by  that  to  correct 
those  imperfections  which  almost  unavoid- 
ably creep  in  with  time."t  To  the  judg- 
ment of  these  two  eminent  authors,  I  will 
add  the  suffrage  ol'  Mr.  Henry,  who  speaks 
with  a  professed  regard  to  baptism  in  the 
following  manner :  "  When  a  question  was 
put  to  our  Lord  Jesus,  by  the  Pharisees, 
concerning  marriage,  he  refers  them  to  the 
institution  and  original  law,  (Matt.  xix.  3, 
4,)  to  teach  us  to  go  by  the  saine  rule  in 
other  ordinances.  Run  up  the  stream  of 
the  observation  (^^ which  in  a  long  course 
sometimes  contracts  filth)  to  the  spring  of 
the  institution,  and  see  what  it  was  from 
the  beginning."l  These  directions  per- 
fectly coincide  with  that  maxim  of  unerring 
wisdom,  to  which  Mr.  Henry  adverts: 
From  the  beginning  it  was  not  so.  A  max- 
im this  of  such  importance,  that  whoever 
can  is  ready  to  avail  himself  of  it.  For, 
as  Mr.  Blake  justly  observes,  "If  we  can 
but  say.  From  the  beginning  it  was  not  so : 
we  have  sufficient."^  To  which  I  will  add 
the  suffrage  of  Dr.  Ridgley :  "  The  exam- 
ple of  our  Saviour  and  his  apostles  ought 
to  be  a  rule  to  the  churches  in  all  succeed- 
ing ages."||  Consequently,  if  at  the  be- 
ginning of  the  Christian  church  baptism 
was  immersion,  as  appears  by  the  forego- 


•  Enquiry  into  Orig.  Nat.  and  Constitut.  of  Churches. 
Pref.  p.  54.  ' 

I  Works,  vol.  ii.p.  170.  fol.  1722. 

;  Tre:itise  uii  Bap.  p.  18. 

iCc^vmaiv  Sealed,  p.  111.  Vid.  Vitring.  De  Synair 
^  fM,.  Prolesuni,  p.  75.  "  j      b 

t  Body  ol  Div.  quest.  1G,9,  1G9,  170.  Vid.  Dr.  Owen 
on  Churcli  fioveminent,  pp.  62, ai 


ing  testimonies,  it  ought  to  be  so  now.* 
This  must  be  the  case,  except  there  be 
evidence  of  our  sovereign  Lord  having 
repealed  his  first  order,  and  altered  the 
original  plan  of  proceeding :  but  no  such 
pretence  is  made  by  our  brethren.  Per- 
fectly agreeable  to  this,  is  the  following 
language  of  a  learned  Paedobaptist  in  op- 
position to  the  church  of  Rome.  "  If  so 
then,  [in  the  apostolic  times]  why  not  now? 
Does  not  that  reason  still  hold  good  ? 
Who  hath  made  this  change  ?  Who  hath 
sown  these  new  tares  in  the  church  ?  How 
crept  in  this  false  doctrine?  How  grew 
up  this  corrupt  absurd  practice?  Cer- 
tainly, from  no  other  than  that  abominable 
root,  which  gives  being  to  the  whole  body 
of  Popery,  viz.  pride  and  usurpation."! 

It  must,  indeed,  be  acknowledged,  that 
though  the  numerous  and  learned  authors 
just  produced,  consider  immersion  as  prac- 
tised by  the  apostles ;  yet  many  of  tliem 
think  it  highly  probable,  that  pouring  or 
sprinkling  was  used  on  some  occasions,  in 
those  primitive  times.  A  supposition  this, 
too  much  like  that  of  the  Roman  Catho- 
lics, when  they  speak  to  the  following  ef- 
fect :  "  Though  wine  was  commonly  used 
by  those  who  partook  of  the  holy  supper, 
in  the  apostolic  age ;  yet  a  participation  of 
that  element  is  not  essential  to  the  ordi- 
nance: nor  is  it  demonstrable  that  the 
aposdes  always  used  it  when  they  celebrat- 
ed the  death  of  their  Lord.  Nay,  the  con- 
trary seems  rather  to  be  implied,  when 
they  call  the  administration  of  that  solemn 
appointment.  Breaking  of  bread."  Mr. 
Payne  has  justly  observed,  with  regard  to 
the  holy  supper,  that  it  would  have  been 
very  strange  had  the  apostles  acted  con- 
trary to  its  institution  in  the  course  of  their 
practice,  and  in  so  short  a  time  after  its 
first  appointment  :t  which  observation  may 
be  applied  to  the  subject  before  us.  But 
we  answer  more  directly,  by  asking: 
Whether  the  apostles  and  their  associates 
did  not  administer  baptism,  in  obedience  to 
divine  law?  Whether  the  commanding 
terms  in  every  law,  divine  or  human,  should 
not  be  understood  in  their  most  commonly 
received  sense ;  except  there  be  some  inti- 
mation of  a  different  acceptation  being 
intended  ?  Whether  the  primary  and  most 
common  meaning  of  the  word  baptism,  be 
not  immersion?  And,  whether  the  act  of 
solemnly  immersing  a  person  does  not  more 
fully  express  the  great  design  of  the  ordi- 
nance, than  pouring  or  sprinkling?  Now, 
if  learning  and   impartiality  unite  in  de- 


*  Id  esse  venim  quodcunqiie  prius;  Id  esse  adiille- 
runi,  quodcunqiie  pusterius,  .sajs  Tertullian.  Tliat  is. 
Whatever  was  Jirst,  is  true  ;  H  halevi-  iras  intrctincej 
afterwards,  is  a  corruption. 

t  Hist,  of  I'opery,  vol.  i.  p.  160. 

J  Prescn-ativc  Bg.iinsi  Pnpory,  title  vii.  p.  HI. 


40f: 


P  .^.  D  O  B  A  P  T  I  S  M    EXAMINED. 


nianiling  an  affirmative  answer  to  these 
queries,  as  appears  from  quotations  already 
produced  ;  there  is  not  the  least  reason  to 
doubt,  but  the  apostles  always  practised 
immersion. 

Very  lew  of  our  opposers,  if  I  mistake 
not,  have  dared  absolutely  to  deny,  either 
the  lawfulness  of  immersion,  or  that  the 
apostles  ever  used  it.  But  if  lawful,  it 
must  be  so  in  virtue  of  a  divine  command, 
or  of  some  authentic  example ;  because  it 
is  a  positive  rite,  and  when  performed  by 
us,  it  is  as  a  religious  duty.  If,  then,  a 
divine  precept  require  immersion,  by  what 
authority  is  pouring  or  sprinkling  at  all 
used?  for  that  plunging,  pouring,  and 
sprinkling,  are  three  diti'erent  actions,  will 
not  admit  of  a  doubt.  Or,  does  our  Lord, 
in  the  same  enacting  term  of  the  same 
law,  warrant  all  those  different  modes  of 
proceeding,  and  compliment  the  human 
will  with  a  liberty  of  choosing  that  which 
is  most  agreeable?  Were  that  the  case, 
it  would  be  a  strange  law  indeed,  when 
considered  as  enacted  by  our  divine  Sove- 
reign !  Have  we  any  instance  of  this  kind 
in  the  sacred  records  ?  Nay,  the  majesty 
of  a  human  legislator  would  be  disgraced 
by  such  a  conduct.  On  the  other  hand,  il' 
pouring  or  sprinkling  be  natmally  inferri- 
ble from  our  Lord's  command  (and  he 
must  be  of  a  perverse  turn,  who  pleads  for 
an  inference  confessedly  unnatural ;)  and 
if  the  apostles,  or  the  primitive  church, 
ever  practised  the  one  or  the  other ;  it  is 
hard  to  imagine  how  they  came  to  use  im- 
mersion at  all ;  either  of  the  former,  con- 
.sidered  simply  in  itselfj  being  more  easy, 
and  more  agreeable  to  human  feelings, 
both  in  regard  to  the  administrator  and  the 
candidate.  So,  had  AbraJiam  and  his  male 
posterity  been  left  at  their  option  to  cir- 
cumcise either  a  finger,  or  the  foreskin, 
we  might  have  safely  concluded,  without 
express  information,  which  they  would  have 
preferred — so  preferred,  as  never  to  have 
practised  the  other.  It  is  far  more  natural 
therefore  to  conclude,  that  immersion  was 
changed  into  sprinkling,  than  that  sprink- 
ling was  laid  aside  ibr  immersion:  and  of 
this  Peedobaptists  themselves  will  furnish 
us  with  sufficient  evidence  m  a  following 
chapter. 

Farther :  Had  the  apostles  practised 
pouring  or  sprinkling,  a  basin,  or  something 
similar,  must  have  been  frequently  used  on 
the  solemn  occasion.  Is  it  not  then  a  won- 
der that  the  sacred  historians,  when  record- 
ing so  many  instances  of  the  ordinance 
being  administered,  no  where  mention  such 
a  domestic  utensil,  nor  any  thing  like  it,  as 
employed  by  the  administrator?  Our  breth- 
ren perhaps  may  say  :  "  This  was  a  trifling 
circumstiuire,  and  not  worthy  of  particular 
notice."     We  lind,  liowever,  that  when  our 


Lord  washed  the  feet  of  his  disciples,  as 
he  made  use  of  a  basin,  it  is  expressly 
mentioned.*  Now  that  pedilavium  being 
a  single  instance,  not  intended  as  an  ordi- 
nance of  divine  worship,  nor  yet,  in  a  lite- 
ral sense,  as  a  binding  example  on  the  fol- 
lowers of  Christ ;  it  is  quite  unaccountable 
that  the  inspired  historic  pen  should  so 
expressly  mark  the  use  of  a  basin  on  that 
occasion,  and  yet  pass  over  in  silence  its 
very  frequent  service  at  the  administration 
of  baptism :  for  its  use  must  have  been 
frequent  indeed,  had  the  mode  of  proceed- 
ing adopted  by  our  opposers  been  then 
practised.  Besides,  there  would  have  been 
the  greatest  propriety  in  mentioning  a  cir- 
cumstance of  this  kind,  had  pouring  or 
sprinkling  been  the  mode  of  administra- 
tion ;  because  it  would  have  been  a  plain 
intimation,  that  the  term  baptism  was  not 
to  be  understood  in  its  primary  and  obvious, 
but  in  a  secondary  and  remote  acceptation. 
Of  what  importance  was  it  tor  us  to  know, 
that  our  Lord  poured  water  into  a  basin, 
before  he  performed  the  condescending 
act :  in  comparison  with  an  explicit  account 
of  something  similar,  if  any  thing  similar 
there  had  been,  prior  to  the  administration 
of  baptism,  and  preparatory  to  it?  How 
comes  it  that  these  expressions,  or  others 
equivalent;  "Peter,  or  Paul,  or  Philip  (for 
instance)  poured  water  into  a  basin,  and 
baptized  such  a  one,  are  entirely  unknown 
to  the  New  Testament?  How  came  the 
inspired  page  to  speak,  not  of  basins,  but 
of  rivers  ;  not  of  a  little,  but  of  miu:h  water; 
not  of  bringing  water  to  the  candidate,  but 
of  his  going  to,  and  into  the  water ;  not  of 
ivetting,  but  of  burying ;  when  the  admin- 
istration and  the  tlesign  of  the  ordinance 
are  described  ?  Were  one  of  our  oppo- 
nents to  publish  a  history  of  his  own  prac- 
tice, in  regard  to  baptism,  he  must  either 
use  different  language  from  that  of  inspi- 
ration, respecting  this  matter;  or  expose 
himself  to  a  violent  suspicion  of  having 
deserted  the  cause  he  once  espoused.  His 
character  would  certahily  appear  problem- 
atical among  his  brethren,  and  his  con- 
duct bear  a  dispute,  whatever  he  might  in- 
tend. If  therefore  the  sacred  historians 
practised  aspersion,  their  conduct  as  wri- 
ters was  extremely  remarkable  :  for  though 
on  that  supposition,  they  set  the  example 
which  our  opposers  follow,  as  to  the  mode 
of  administration  ;  yet,  in  their  narrations, 
they  adopt  such  expressions,  and  mention 
such  circumstances  relating  to  baptism,  as 
would  make  a  very  singular  figure  from 
the  pen  of  an  English  Psedobaptist,  when 
describing  his  own  conduct  and  views  in 
reference  to  that  institution.  Were  my 
reader  to  peruse  a  narrative  of  baptismal 


■  John  xiii.  h.   sr-r  Exod.  xti.  2J,  ainl  ixiv.  6, 


P.^  D  O  B  A  P  T  1  S  M    EXAMINED. 


4or 


practice,  penned  by  a  foreigner,  or  by  any 
anonymous  author,  of  whom  he  had  no 
knowledge  but  what  was  obtained  from  his 
writings ;  were  he  to  find  him  speak  of 
choosing  a  place  for  the  administration  of 
baptism,  in  preference  to  others,  because 
there  was  much  water  there;  of  his 
baptizing  in  a  river;  of  going  down 
with  the  candidate  into,  and  coming  up 
out  of  the  water ;  were  he  to  find  him 
reminding  baptized  persons  of  their  hav- 
ing been  buried  and  raised  with  Christ 
in  baptism ;  and  were  he  to  observe,  that 
the  author  always  uses  a  word  for  the 
ordinance,  which,  in  its  primary  accep 
tation,  signifies  immersion,  but  never  talks 
of  bringing  water  to  the  candidate,  or 
of  using  a  basin,  as  preparatory  to  the 
administration ;  he  would,  I  presume,  be 
ready  to  say :  "  This  author,  whoever 
he  be,  writes  like  a  Baptist.  He  speaks 
the  language  of  one  that  considers  baptism 
as  nothing  short  of  immersion.  If,  how- 
ever, contrary  to  all  appearances,  he  prac- 
tise aspersion,  and  intended  to  inform  the 
public  of  that  particular,  he  has  chosen  a 
very  singular  method  in  which  to  do  it,  and 
has  expressed  himself  in  the  most  awkward 
manner  imaginable."  Now,  supposing  the 
apostles  to  have  practised  pouring,  or 
sprinkling,  it  is  highly  reasonable  for  us  to 
conclude,  that  the  inspired  penmen  intend- 
ed to  inform  us  of  it.  But  if  so,  how  comes 
it  that  a  serious  and  uniform  adoption  of 
their  expressions,  by  an  unknown  author, 
respecting  the  administration  and  meaning 
of  the  sacred  rite,  is  enough  to  raise  an 
immediate  suspicion  tliat  he  approves  of 
immersion?  And  how  comes  it,  that  our 
present  opposers  never  talk  of  going  to  a 
place  where  there  is  much  water,  of  going 
iiiio  the  water,  and  of  coming  up  out  of 
the  water,  when  they  speak  of  performing 
the  solemn  service  ?  A  similarity  of  prac- 
tice, in  other  cases,  usually  produces  a 
similarity  of  language,  when  that  practice 
{?•  narrated.  This,  therefore,  is  a  presump- 
tive evidence,  that  the  apostolic  practice 
was  difterent  from  theirs.  For  while  they 
avoid  the  use  of  this  remarkable  apostolic 
language,  it  looks  as  if  they  were  conscious 
that  it  would  not  properly  express  the  facts 
to  which  it  should  be  applied. 

To  illustrate  the  point  and  confirm  the 
argument,  it  may  be  observed,  that  when 
Justin  Martyr  describes  the  manner  of  pro- 
ceedmg  in  his  time,  he  speaks  of  the  can- 
didates being  "brought  to  a  place  of  wa- 
ter,"* that  they  might  be  baptized.  A 
kind  of  language  this  which  is  not  at  all 
used,  that  I  recollect,  by  Pasdobaptists  in 
our  country.     The  ancient  apologist,  how- 


ever, saw  reason  for  such  expressions. 
Was  it,  then,  because  he  designed  to  in- 
form the  Roman  emperor  how  baptism 
was  practised  in  those  times  ?  Undoubted- 
ly ;  and  we  have  equal  grounds  to  con- 
clude, that  the  apostles  intended  to  inform 
posterity  how  baptism  was  administered 
by  John,  and  by  themselves.  Is  this  phra- 
seology of  Justin  like  that  of  the  New 
Testament  in  similar  cases  ?  None,  with 
any  appearance  of  reason,  can  deny  it ; 
and  hence  it  has  been  inferred,  that  relig- 
ious practice,  in  this  respect,  was  the  same 
in  the  second  aa  it  was  in  the  first  century. 
What  then  has  been  the  opinion  of  learned 
men  concerning  the  mode  of  administra- 
tion, as  intimated  in  these  remarkable 
words  of  the  martyr?  They  have,  I  think 
universally  understood  him,  as  meaning  to 
convey  the  idea  of  immersion.  Mr. 
Reeves,  for  instance,  in  his  Note  on  this 
very  passage,  has  the  following  words. 
"  It  is  evident,  from  this  place  of  Justin, 
and  that  of  Tertullian  (De  Cor.  Mil.  c.  iii.) 
\hQ.i  ponds  and  rivers  were  the  only  bap- 
tisteries or  fonts  the  church  had  for  the 
first  two  hundred  years."*  But  whether 
the  apostles  and  Justin  administered  the 
ordinance  by  plunging  or  sprinkling,  one 
thing  is  plain  ;  Various  remarkable  expres- 
sions, found  in  the  writings  of  those  an- 
cients relative  to  baptism,  are  seldom,  if 
ever,  used  in  the  same  connection  by  our 
opposers,  though  common  enough  among 
such  as  practice  immersion.  This  reminds 
me  of  what  is  reported  concerning  some 
Popish  priests  in  Scotland,  who  imagined 
that  the  New  Testament  was  composed  by 
Martin  Luther.f  A  wild  imagination, 
doubtless.  It  may  be  supposed  to  have 
arisen,  however,  from  that  similarity  of 
sentiment  and  of  expression,  which  they 
perceived  to  exist,  between  the  apostolic 
writings  and  those  of  the  great  reformer. 
Now.  as  it  is  natural  for  persons  to  make 
use  of  language  that  is  agreeable  to  their 
own  religious  practice  ;  and  as  the  obvi- 
ous meaning,  not  only  of  Justin's  expres- 
sions, but  of  inspired  phraseology,  relating 
to  baptism,  is  much  more  agreeable  to  the 
practice  oi'  plunging,  than  to  that  of  pour- 
ing or  sprinkling  a  little  water  upon  the 
face  ;  I  cannot  but  think,  that  both  the 
apologist  and  the  apostles  constantly  prac- 
tised immersion. 

That  the  principle  of  reasoning  adopted 
in  the  two  preceding  paragraphs  is  not  pe- 
culiar to  us,  appears  by  the  following  ex- 
tract from  Dr.  Waterland  ;  which,  mutatis 
mutandis,  will  apply  in  the  present  case. 
•'  The  Arians  never  use  any  expressions 


.  ,,      _  ,     .      ,     .  .  .       ,„  Mr.  Reeves's  Apolot'ips,  vol.  i. 

Mr.  Reoves'sT  Apoloiiies,  vol.  i.  p.  105.    Vid.  Buddei  i  Theol.  Docmat.  1.  v.  c,  i.  §  5. 

Theol,  D)Sinat.  l.v.  c.  i.  5  6.  '        --     — '    -        -    - 


Vi.l,  nmlitfi 


I     T  Mr.  Clarkpon'o  Practical  Div,  of  Fapisfs,  p.  73. 


408 


P^DOBAPTISM    EXAMINED. 


like  to  some  which  they  subscribe  to. 
Thpy  will  never  say  from  the  press,  or 
from  the  pulpit,  or  in  common  conversation 
that  Father,  Son,  and  Holy  Ghost  are  one 
God;  that  they  are  coeqiial,  coeternal, 
and  so  on.  They  allow  of  these  expres- 
sions as  often  as  they  subscribe,  but  never 
else.  .  .  .  Should  any  man  of  them,  in  a 
treatise  or  sermon,  throw  out  any  such 
shocking  assertions,  (shocking,  I  mean,  to 
them.)  he  would  be  looked  upon  as  a  de- 
serter by  the  party,  and  a  betrayer  of  the 
cause  which  he  had  undertaken  to  defend."* 

Reflect.  IV.  It  has  been  sometimes  ob- 
jected, that  there  is  no  mention  of  any 
change  of  raiment  at  the  administration  of 
baptism ;  which  must  have  taken  place, 
and  would  probably  have  been  mentioned 
had  immersion  been  the  common  practice. 
Various  learned  and  eminent  Paedobaptists 
have  taught  us,  however,  that  in  the  apos- 
tolic writings  there  are  plain  allusions  to 
such  change  of  raiment.  See  No.  54,  59, 
€1.  But  supposing  no  such  allusive  ex- 
pressions to  have  been  used,  yet  as  the  in- 
spired writers  inform  us,  that  John  baptized 
our  Lord  in,  or  into  Jordan;  that  Philip 
and  the  eunuch  went  down  into  the  water, 
and  that  the  latter  was  baptized;  we 
should  not  have  wanted  any  farther  infor- 
mation respecting  that  affair.  Who  can 
doubt  whether  the  Syrian  leper  changed 
his  garments,  when,  according  to  the  order 
of  the  man  of  God,  he  dipped  himself  seven 
times  in  Jordan,  though  the  sacred  histo- 
rian is  silent  as  to  that  particular  ?  Nor  is 
any  mention  made  of  changing  the  rai- 
ment, that  I  recollect,  either  in  the  laws  or 
in  the  history  of  legal  purification  by 
bathing,  among  the  ancient  Israehtes  ;  yet 
that  mode  of  purification  often  occurs  in 
the  Old  Testament.! 

Reflect.  V.  To  favor  the  cause  of 
sprinkling,  some  Poedobaptists  have  given 
such  a  representation  ol  the  manner  in 
which  John  performed  the  sacred  rite,  as  is 
quite  ludicrous.  Dr.  Guise,  for  instance, 
when  speaking  of  the  multitude  baptized 
by  our  Lord's  harbinger,  says  :  "  It  seems 
therefore  to  me,  that  the  people  stood  in 
ranks  near  to,  or  just  iinthin  the  edge  of  the 
Hver ;  and  John,  passing  along  before 
them,  cast  water  upon  their  heads  or  faces, 
with  his  hands,  or  some  proper  instrument ; 
by  which  means  he  might  easily  baptize 
many  thousand  in  a  day."J  Of  this  Mr. 
J.  Vi^esley  has  been  the  humble  transcri- 
ber ;§  and  Mr.  Arch.  Hall  gives  Dr. 
Guise's  Note  the  sanction  of  his  express 
approbation.il  Mr.  Horsey  also  adopts 
the  same  view  of  the  fact,  when  he  says : 

■  Case  of  Arian  Subscription,  p.  33. 

J  See  Mr.  Martin's  Letters  to  Mr. Horsey,  pp.  145,  IIG. 

I  Note  on  Matt,  iii.6. 

§  Ibid.    Compare  No.  13. 

I  GoapeJ  Worship,  vol,  i.  p.  271. 


"  I  presume,  that  the  multitude  stood  in 
ranks  at  the  brink,  or  just  within  the  edge 
of  the  river,  while  the  administrator  sprink- 
led or  poured  the  running  water  upon 
them."*  Very  dift'erent,  however,  is  the 
following  language  of  that  eminent  and 
learned  Lutheran,  Buddeus:  "Though  a 
great  multitude  was  baptized  by  John, 
yet  thence  it  does  not  follow  that  they 
could  not  be  baptized  by  immersion  ;  see- 
ing nothing  hinders  but  they  might  be 
baptized  separately,  one  by  one."t  That 
so  grave  an  author  as  Dr.  Guise  should 
give  such  a  puerile  and  farcical  turn  to  the 
conduct  of  him  who  came  in  the  spirit  and 
power  of  Elijah,  when  administering  a 
solemn  ordinance  of  divine  worship,  is  mat- 
ter of  wonder.  Nor  can  I  account  for  its 
being  approved  by  others,  but  on  a  suppo- 
sition, that  they  feel  themselves  embarrass- 
ed, when  attempting  to  reconcile  their  own 
practice  with  the  natural  and  obvious  mean- 
ing of  what  the  evangelists  have  said  con- 
cerning John's  administration  of  the  rite. 
If,  however,  the  credit  of  sprinkling  cannot 
be  supported  without  burlesquing  the  sa- 
cred history,  and  exposing  in  this  manner 
one  of  the  most  exalted  human  characters 
to  the  ridicule  of  infidels,  it  ought  for  ever 
to  sink  in  oblivion.  But  what  will  not  the 
love  of  hypothesis  do,  when  cherished  by 
any  writer !  To  justify  my  censure,  let 
the  following  things  be  considered. 

This  account  of  the  fact  represents  him 
who  was  more  than  a  prophet,  as  less  than 
a  man  ;  represents  him,  who  was  all  sever- 
ity in  his  manners,  and  all  solemnity  in  his 
ministry,  as  acting  the  part  of  a  playful 
boy.  According  to  these  authors,  there 
was  not  half  the  solemnity  in  John's  bap- 
tism, which  there  is  in  that  annual  festival 
of  the  Romish  church,  which  is  called 
The  Benediction  of  Horses.  Concerning 
the  latter,  Dr.  Middleton  says :  "  It  is  al- 
ways celebrated  with  much  solemnity  in 
the  month  of  January,  when  all  the  inhabi- 
tants of  the  city  and  neighborhood  send 
up  their  horses,  asses,  and  so  on,  to  the 
convent  of  St.  Anthony,  near  St.  Mary 
the  Great;  where  a  priest  in  his  surplice 
at  the  church-door  sprinkles  with  his  brush 
all  the  animals  singly,  as  they  are  present- 
ed to  him,  and  receives  from  each  owner  a 
gratuity  proportionable  to  the  zeal  and 
ability.  Amongst  the  rest,  I  had  my  own 
horses  blest  at  the  expense  of  about  eigh- 
teen-pence  of  our  money;  as  well  to  satis- 
fy my  own  curiosity,  as  to  humor  the 
coachman."!  W^hether  Dr.  Guise,  and 
those  who  follow  him  in  this  particular, 
imagine  the  son  of  Zacharias  to  have  used 
his  naked  hand,  a  scoop,  a  squirt,  a  brush, 

'  Inf.  Bap.  .Stated  and  Defended,  p.  20. 
>  t  Theolog.Doginat.  1.  v.  c.  i.  §  5. 

J  In  Confonnity  of  Ancient  and  Modern  Cerein.  pp. 
6. 6. 


P^DOBAPTISM    EXAMINED 


409 


or  a  bunch  of  hyssop,  I  cannot  say ; 
though  the  last,  I  think,  is  most  likely,  on 
the  principle  of  Mr.  Horsey's  reasoning.* 
This,  however,  is  clear:  The  priest  of  su- 
perstition in  his  white  surplice,  appears  to 
a&t  with  more  care  and  more  solemnity, 
than  the  servant  of  God  in  his  hairy  gar- 
meot.  The  former,  though  paid  for  his  la- 
bor at  so  much  per  head,  cautiously  sprink- 
les the  cattle  one  by  one:  the  latter,  though 
mortified  to  secular  gain,  burning  with 
zeal  for  God,  and  full  of  love  to  the  souls 
of  men,  being  all  in  a  hurry  to  finish  his 
business,  casts  water  on  half  a  dozen  or 
half  a  score  at  a  lime.  Of  this  haste,  it 
may  be  supposed,  the  consequence  was, 
that  the  water  was  very  uaeq\]ally  divi- 
ded among  the  candidates.  How  many 
deep  ihe  ranks  were,  our  authors  indeed 
have  not  inlbrmed  us  ;  but  according  to 
them  there  must  have  been  more  than  one 
rank,  because  they  speak  in  the  plural. 
It  is  plain,  therefore,  that  the  front  rank 
must  have  had  the  most  copious  appUca- 
tion  of  the  liquid  element:  while  many  in- 
■dividuals,  we  may  justly  .suppose,  that 
were  farther  distant  from  the  administra- 
tor, had  little  or  none  at  all.  Tiiis  pre- 
sumed conduct  of  John,  considered  in  one 
view,  presents  us  with  a  mercenary  drudge 
in  the  service  of  God,  who  cares  not  how 
slovenly  the  solemnities  of  holy  worship 
are  performed,  provided  they  do  but  ap- 
pear in  full  tale :  in  another,  with  a  loan- 
ton  boy.  who  makes  himself  sport  by  squirt- 
ing water  upon  all  that  are  near  him  :  in 
every  view,  not  only  with  sometlving  quite 
inimical  to  the  character  of  John,  but  also 
to  the  solemn  and  gracious  import  of  that 
ordinance  which  he  administered.  But,  as 
the  learned  Chamier  observes,  "there  is 
nothing  so  extraordinary,  nothing  so  un- 
usual, nothing  so  obscure,  that  is  not 
urged  by  one  or  another  against  a  divine 
appointment. "t  .Dr.  Hammond  informs  us, 
that  the  manner  of  immersing  proselytes 
among  the  Jews  "is  said  to  be,  that  they 
should  sit  in  water  up  to  the  neck,^'  and  in 
that  situation,  "  learn  some  of  the  precepts 


*  Mr.  Gay  tias  nientioned  another  instrument  that  is 
Well  fined  to  sprinkle  amuliitude  expeditiously.  These 
are  his  words : 

"  When  dext'rous  damsels  twirl  the  sprinkling  mop." 
SeeDr.  .Iohn.son's  Diet,  under  the  verb  sprmWe.  Whetli 
er  this  was  the  instrument  used  by  .John,  we  leave  our 
opposers  to  judge.  Uut  how  strange  it  is  to  hear  of 
cas'ing  water  on  the  head  or  face  wilti  an  inslrurru-nt  .' 
It  leads  one  to  think,  rather  of  a  pagan  priest,  than  of 
the  Mes^siah's  tiartiin?er— of  ancient  heathenism,  rather 
than  Cfiristlan  baptism.  For  an  account  of  tlie  asper- 
gilla,  or  instruraeuts  ol'  .^prinklin^,  used  in  the  rile.s  of 
paganism,  Lomeierus  De  Vet.  Gent.  I.nstrat.  Syntai;. 
cap.  x.\xv,  may  be  consulted;  but  whither  the  reader 
must  have  recourse  for  intelligence  concerning  the  as- 
peruiUum  of  John,  or  of  any  apostle,  I  confess  myself 
entirely  icnorajit ;  because  the  only  authors  that  men- 
tion if,  have  not  condescended  to  give  us  the  least  des- 
<;ription  of  it. 

♦  Panstrat.  torn.  Iv.  1  viil.  c.  vi   5  28. 

Vol.  1.— Zz. 


of  the  law,  both  hard  and  easy."*  Now, 
after  such  a  representation  of  John's  bap- 
tism, who  could  have  imagined  these  very 
authors  to  consider  it  as  originating  in  the 
proselyte  bathing  ;  yet  so  it  is  ! 

The  people  stood  in  rank.s.  near  to.  or 
just  within  the  edge  of  the  river  ;  and  John 
passing  before  them  cast  water  upon  their 
heads  or  faces.  But  had  this  been  a  fact, 
there  is  reason  to  think  it  would  have  been 
mentioned:  because,  when  our  Lord  mi- 
raculously fed  five  thousand  men  with  a 
few  loaves  and  fi.shes,  we  are  expressly 
told  that  the  hungry  multitude  were  seat- 
ed in  ranks.'\  As  John  was  the  first  ad- 
ministrator of  baptism,  and  as  his  exrimple 
in  the  use  of  water,  was  to  be  a  pattern  for 
the  church  in  following  ages  ;  it  was  appa- 
rently of  much  more  importance  for  us  to 
have  been  informed,  had  it  been  a  iact, 
that  the  people  were  baptized  when  stand- 
ing in  ranks,  than  it  was  to  be  told  in  what 
position  the  five  thousand  v.-ere  placed, 
when  they  partook  of  miraculous  food. 
Because  the  former  concerned  a  standing 
ordinance  of  New  Testament  worship : 
the  latter,  it  is  plain,  was  an  extraordinary 
and  transient  fact.  Yet  the  sacred  histori- 
ans have  not  said  a  word  about  the  people 
standing  in  ranks  when  John  baptized 
them,  though  sitting  in  ranks  be  so  plainly 
mentioned  respecting  the  miracle.  It  may 
be  observed  also  in  regard  to  the  latter 
case,  that  a  great  multitude  were  to  be 
served  by  a  \'e,w  disciples,  and  to  he  led 
when  the  day  v/as  far  advanced.  Expedi- 
tion, therefore  was  highly  necessary,  that 
the  people  migiit  be  refreshed,  and  aller- 
ward  go  to  their  own  habitations.  In  ref- 
erence to  this  affair,  the  idea  qf  expedition 
forces  itself  upon  us;  but  not  at  all,  in  re- 
gard to  John's  baptizing  a  multitude,  far- 
ther than  was  consistent  with  deep  solem- 
nity; ibr  it  is  no  where  said,  that  he  bap- 
tized them  all  in  a  day.  What  then  would 
serious  readers  have  thought,  if  Dr.  Guise 
had  represented  Jesus  Christ  as  giving  his 
disciples  the  broken  loaves  and  the  divided 
fishes  to  fling  among  the  ranks,  and  leave 
the  hungry  tliousands  to  scramble  for 
them  ?  I  cannot  help  supposing,  that  they 
would  have  execrated  the  representation 
as  a  vile  impeachment  of  our  Lord's  con- 
duct, and  as  worthy  of  a  Woolston.  rather 
than  a  Guise.  My  read-er  will  apply  this 
to  the  case  before  us. 

Again  :  Do  any  of  our  opponents  imag- 
ine that  our  Lord,  standing  in  one  of  diese 
ranks,  was  baptized  by  having  a  little  wa- 
ter cast  upon  him  in  this  random  way? 
Or,  do  they  suppose  that  Jot;n  baptized 
him  in  a  singular  manner?  Few,  I  think, 
will  assert  the  former ;  and  as  to  the  latter, 

'  Note  on  Matt.  iii.  1. 
t  Mark  vi,40. 


410 


PiEDOBAPTlSM     EXAMINED, 


there  is  no  appearance  of  evidence.  For, 
are  we  informed  tliat  the  people  of  Judea 
and  of  Jerusalem  were  ail  baptized  by 
John  in  the  river  Jordan?  We  are  as- 
sured by  the  same  authority,  that  Jesus 
came  from  Nazareth  of  Galilee,  and  was 
baptized  of  John  in  Jordan.*  Such  is  the 
testimony  of  Matthew  and  of  Mark  ;  witii 
which  the  language  of  sacred  history  in 
the  Old  Testament,  as  given  by  the  Sev- 
enty, may  be  compared.  Of  Naaman,  it 
is  written:  "  Then  went  he  down  and  dip- 
ped himself,  cfiairrKTaTo,  seven  times  in  Jor- 
dan."! With  equal  reason  therefore  might 
we  suppose,  that  the  Syrian  general  went 
only  to  the  brink,  or  just  within  the  edge 
of  Jordan,  and  there  cast  water  upon  his 
head  or  his  face  5  as  adopt  the  imagination 
of  these  authors,  respecting  the  manner  of 
John's  proceeding.  When  the  Seventy 
interpreters  express  the  idea  of  coming  to 
Jordan,  their  words  are,  iui  rovlopSavov.^ 
when  they  convey  the  notion  of  standing 
By  Jordan,  they  use  the  terms,  ctti  rov 
lopSavuv  ;§  and  when  they  represent  a  per- 
son standing  upo7i  the  brink,  or  just  within 
the  edge  of  Jordan,  their  language  is,  cm 
rov  ^ciXovi  Tov  lop^ai/ov.\\  But  when  the  evan- 
gelists mention  Jordan,  in  connection  with 
John's  baptizing,  they  represent  him  as 
performing  the  rite,  cv  tm  lopiavi^,  in  Jordan  ; 
or    as    baptizing,    £IS  tov  lopSavrji;  knto    Jo7-- 

dan.^  As  coming  to  the  brink  of  Jordan, 
and  being  in  that  river,  manifestly  denote 
different  situations ;  so  they  are  plainly 
distinguished  in  the  Septuagint.  "  When 
ye  are  come  to  the  brink,  cinpcpov;,  of  the 
water  of  Jordan,  ye  shall  stand  still  £"  iop- 
Savij,  IN  Jordan."**  So,  in  the  history  of 
the  Ethiopian  eunuch,  it  is  written,  "  As 
they  went  on  their  way,  they  came  to  a 
CERTAIN  WATER,  fi'i  n  ii(!(j/5 ;"  which  is  an 
approach  to  the  brink  :  but  when  the  act 
of  baptizing  was  to  be  performed,  "  they 
went  down  both  into  the  water,  ea  to  iSup, 
both  Philip  and  the  eunuch  •,"!!  which, 
doubtless,  expresses  an  idea  somewhat  dif- 
ferent from  the  eunuch  standing  on  the 
brink,  or  pist  within  the  edge  of  the  water 
that  Philip  might  cast  a  few  drops  upon 
his  head  or  his  face. 

Or,  if  the  sacred  historians  designed  to 
inform  us,  that  our  Lord  accompanied  John 
into  Jordan,  that  he  might  be  baptized  by 
having  a  little  water,  not  cast  in  his  face, 
but  poured  upon  his  head  ;  how  comes  it 
that  none  of  them  says  a  word  about  that 
memorable,  solemn,  and   significant  pojir- 


•Mark  i.  5,9;  Matt.  jii.  6. 

t  2  Kings  V.  14. 

J  2  Sam.  xix.  15;  2  Kings  vl.  2,  and  vii.  15 

§2  Kings  ii.  7. 

I  2  Kings  ii,  13 

^  Matt.  iii.  6  ;  Mark  i.  9. 

■*  .Josh.  iii.  ''. 

i:  Acteviii.  .3G,3& 


ing?  It  is  manifest  they  were  not  bo 
sparing  in  their  narratives  on  other  occa- 
sions, though  of  much  less  importance  to 
our  instruction,  and  to  the  purity  of  a  di- 
vine institution.  Is  ointment  poured  on  the 
head  of  our  Lord,  once  and  again  ?  it  is 
expressly  mentioned  by  those  very  evan- 
gelists who  represent  him  as  baptized  in 
Jordan*  Yet  none  can  doubt  that  it  was 
of  much  greater  moment  for  us  to  know, 
in  what  manner  he  was  baptized  ;  than  it 
was  precisely  to  be  inlbrmed,  how  two 
godly  women  applied  their  costly  ointment 
to  his  sacred  person. 

T'he  people  stood  in  ranks,  near  to,  or 
just  within  the  edge  of  the  river  ;  and  John, 
passing  before  them,  cast  water  upon  their 
heads  or  J'aces.  Such,  according  to  these 
authors,  was  the  truly  primitive  mode  of 
proceeding  !  But  if  any  of  our  opposers 
really  believe  this,  why  do  they  not  imi- 
tate an  example  of  such  antiquity  and  so 
well  recommended  ?  Why,  when  called 
to  administer  baptism,  do  they  not  go  to  a 
river,  or  some  collection  of  water,  place 
the  candidate  on  the  brink,  and  then, 
standing  in  the  liquid  element,  cast  some 
of  it  upon  his  head  or  his  face?  This 
would  be  a  compliance  with  what  these 
authors  consider  as  original  practice. 
It  may  be  observed,  however,  that  their 
own  representation  of  John's  proceedings 
does  not  give  us  a  very  strong  idea  of  his 
baptizing  inl'ants.  For  mere  infants  could 
not  stand,  in  ranks,  either  on  the  brink  or 
just  within  the  edge  of  Jordan.  Were  they 
then  laid  in  ranks?  our  opposers,  1  think, 
will  not  assert  it.  They,  it  may  be  pre- 
sumed, if  present  for  the  purpose  of  being 
baptized,  must  have  been  held  in  the  arms; 
of  which,  nevertheless,  there  is  no  mention. 
Nor  could  the  administrator  take  them  into 
his  arms  one  by  one;  for  that,  according 
to  this  representation,  his  expedition  in 
baptizing  multitudes  would  not  permit.  If, 
therefore,  he  sprinkled  inl'ants  along  with 
adults,  it  must  have  been  while  they  were 
in  the  amis  of  their  parents,  or  of  their 
friends  ;  of  which  there  is  no  intimation, 
or  shadow  of  probability.  It  is  to  be 
feared,  therelbre.  that  this  remarkable  an- 
ecdote of  primitive  sprinkling,  of  which 
some  Psedobaptisfs  are  so  fond,  has  a  ten- 
dency to  exclude  infiints  from  a  share  in  the 
rite.  However,  be  that  as  it  may,  (or  any 
of  our  Protestant  Dissenting  brethren  to 
fix  the  idea  of  original  example  in  opposi- 
tion to  us,  and)iewr  to  imitate  that  exam- 
ple, has  but  an  awkward  look  ;  as  it  is  too 
much  like  the  conduct  of  Roman  Catho- 
lics, respecting  the  holy  supper.  Who- 
ever believes  the  divine  mission  of  John, 
cannot  have  any  just  reason  to  be  ashamed 


Matt.  xxvi.  7 ;  Mark  xiv.  3. 


PiEDOBAPTISM    EXAMINED. 


411 


of  doing  as  he  did,  in  regard  to  the  use  of 
baptismal  water.  Yet  were  I  informed 
that  Mr.  Horsey,  for  instance,  frequently 
goes  iJito  a  river,  merely  to  sprinkle  an  in- 
fant, or  an  adult;  I  should  certainly  im- 
peach, either  the  credibility  of  mj^  infor- 
mation, or  the  intellects  of  the  administra- 
tor. JNor  would  a  consideration  of  all  I 
have  read  in  Mr.  Horsey's  Discourse,  con- 
cerning John's  being  the  son  of  a  priest. 
concerning  legal  purijications,  and  running 
water,  at  all  relieve  my  anxiety  about  the 
punctuality  of  my  informant,  or  the  sanity 
of  my  friend.  Because,  when  John  bap- 
tized, it  was,  not  as  the  son  of  a  priest, 
but  as  the  forerunner  of  Christ;  not  as  in- 
fluenced by  Jewish  customs,  but  as  feeling 
the  force  of  divine  authority.  Besides, 
were  it  granted  that  mere  water  was  ever 
sprinkled  with  a  view  to  legal  purification, 
which  nevertheless  canno*^  be  proved ;  it 
would  be  as  hard  to  evince,  that  the  Jewish 
priests  went  into  a  river  to  sprinkle  the 
Tunning  water,  as  it  would  be  to  demon- 
*!trate  that  they  purified  any  person  by 
plunging  him  in  water.  Nor,  among  all 
the  laws  of  ceremonial  purification,  do  I 
recollect  one,  that  enjoined  pouring  water 
on  the  head,  or  sprinkling  it  on  the  face  : 
much  less,  that  the  officiating  priest  should 
thus  apply  the  liquid  element,  when  stand- 
ing on  the  brink,  or  just  within  the  edge  of 
a  stream. 

It  may  perhaps  be  said :  John  chose  a 
river  for  the  purpose  of  sprinkling,  not  on- 
ly because  it  was  running  water,  but  also 
on  account  of  the  multitude  that  came  to 
his  baptism  ;  and  therefore  his  example  in 
entering  a  river  does  nut.  in  common  cases, 
oblige.  So  the  Roman  Catholics  tell  us, 
that  in  primitive  times,  when  the  sacred 
supper  was  administered  to  a  small  num- 
ber of  communicants,  they  might  all  par- 
take of  the  cup  without  inconvenience ; 
but  afterward,  when  communicants  became 
numerous,  it  was  necessary  to  make  an  al- 
teration in  that  particular.  The  futihty  of 
this  plea  will  father  appear,  if  it  be  con- 
sidered, that  a  basm,  or  a  pail,  would  have 
contained  a  sufficient  quantity  of  water 
for  the  sprinkling  of  great  numbers.  See 
No.  69.  Besides,  we  are  inibrmed,  that 
when  Philip  baptized  a  single  individual, 
both  he  and  the  candidate  went  into  the 
water.  Were  Mr.  Horsey,  therefore,  to  act 
upon  that  representation  of  John's  baptism 
which  he  has  given,  I  cannot  help  thinking 
that  serious  Pajdobaptist  spectators  would 
find  themselves  in  a  predicament  not  much 
dirterent  from  that  ol  the  poet: 

"  To  laugh  were  want  of  gooflness  anri  of  grace  ; 
And  to  be  grave  exceeds  all  power  of  face." 

If  our  Lord's  harbinger  discovered  no 
more  solemnity  and  caution  in  hearing  a 
profession  of  repentance  made  by  the  can- 


didates, and  in  declaring  by  what  authori- 
ty and  for  what  purpose  they  were  to  be 
baptized,  than  these  our  opponents  repre- 
sent him  as  having  when  he  used  the 
water;  there  was,  we  may  venture  to  con- 
clude, but  little  appearance  of  his  baptism 
being  from  heaven,  or  of  much  devotion 
subsisting  in  his  heart.  The  love  of  hy- 
pothesis must  surely  be  very  great,  when 
it  impels  godly  and  sensible  men  to  seek 
refuge  for  their  cause  in  such  extrava- 
gant fancies  as  these.  But,  as  Mr.  Alsop 
observes,  "  when  men  are  pressed  with  ex- 
press scripture,  and  yet  are  resolved  (cost 
what  will)  to  adhere  to  their  own  conclu- 
sions, it  is  advisable  to  cast  about,  to  turn 
their  thoughts  into  all  shapes  imaginable, 
to  hunt  for  the  extremest  possibilities.  If 
a  word,  a  phrase,  an  expression,  is  but  ca- 
pable of  another  sense,  let  it  be  probable 
or  improbable,  true  or  false,  agreeable  to 
the  scope  of  the  place,  or  alien,  all  is  a 
case ;  something  must  be  said,  that  they 
may  not  seem  to  say  nothing:  and  if  ihey 
can  say.  It  is  possible  it  may  be  otherwise, 
(as  who  cannot?)  though  they  do  not  be- 
lieve themselves,  they  hug  themselves  for 
their  ready  wit,  and  applaud  themselves 
for  grave  respondents."* 

Reflect.  VI.  The  baptism  of  the  three 
thousandj  has  been  frequently  pleaded,  as 
a  presumptive  evidence  in  favor  of  pour- 
ing, or  of  sprinkling.  The  Roman  Catho- 
lics also  imagine,  that  they  find  a  warrant 
in  the  same  fact,  for  persons  who  do  not 
bear  the  ministerial  character  to  adminis- 
ter baptism,  when  a  supposed  necessity 
urges ;  because  they  conclude  that  the 
apostles  could  not  baptize  so  great  a  num- 
ber in  so  short  a  time.|  Agreeable  to 
which  is  the  following  language  of  Mr. 
Ferdinando  Shav/:  "Many  learned  men 
are  of  opinion,  that  the  believers,  the 
brethren,  lay-christians,  assisted  the  apos- 
tles in  baptizing  them  ;  without  which  it  is 
hard  to  be  conceived  how  it  could  be  done 
in  so  short  a  time."§  One  very  learned 
sagacious,  and  impartial  writer,  already 
quoted,  (No.  76,)  frankly  acknowledges, 
that  the  passage  is  far  from  aflbrding  an 
argument  against  immersion;  to  whom  I 
will  now  add  a  lew  more  Peedobaptists. 
Thus  then,  Mr.  Marchant:  "The  only 
question  is,  how  such  a  multitude  of  con- 
verts could  be  baptized  in  one  day?  To 
which  some  reply,  that  this  rite  of  initiation 
into  the  Christian  church  was  then  per- 
Ibrmed  by  way  of  sprinkling,  as  it  is 
among  us:  but  whoever  looks  into  history 
will  find,  that  the  form  of  baptism  among 
the  Jews  were  plunging  the  whole  body 


*  AnlLsozTO,  )ip.  549,  550. 

1  Acts  ii.  41. 

t  Forbesii  Instruct.  Hist.  Theol.  1.  x.c.  xlii.  §  13. 

i  Valid,  of  Baj).  by  Dissent  INIinisiers,  p.  90,  edit  2nd. 


412 


PiEDOBAPTISM    EXAMINED. 


under  water ;  and  that  in  conformity  to 
thern,  the  primitive  Christians  did,  and  the 
eastern  church  even  to  this  day  does  ad- 
minister that  sacrament  in  this  manner. 
Tliere  is  no  necessity,  therefore,  for  us  to 
suppose,  that  all  those  proselytes  to  the 
Christian  faith  were  baptized  in  one  day. 
St.  Luke  delivers  in  the  gross,  what  might 
possibly  be  transacted  at  several  times."* 
Buddeus  ;  "  When  those  three  thou- 
sand persons  that  were  brought  to  repent- 
ance in  one  day,  by  the  preaching  of  Pe- 
ter, were  to  be  baptized,  they  were  led  to 
another  place ;  and  might  be  baptized, 
[i.  e.  immersed]  by  the  apostles,  by  others 
in  company  with  them,  and  also  by  the 
seventy  disciples.  For  though  Luke  has 
not  mentioned  this,  yet  we  cannot  thence 
inl'er  that  it  is  not  a  fact,  seeing  many  cir- 
cumstances are  frequently  omitted  for  the 

sake  of  brevity."! Bp.  Wilson  :   "  The 

same  day,  i.  e.  at  that  time,  on  account  of 
that  sermon  ;  though  ihey  might  not  all 
be  baptized  in  one  day,  but  were  at  that 
time  converted."! Bp.  Taylor:  "Aqui- 
nas supposes  the  apostles  did  so,  [that  is, 
used  sprinkling  instead  of  immersion,] 
when  the  three  thousand,  and  when  the 
five  thousand,  were  at  once  converted  and 
baptized.  But  this  is  but  a  conjecture,  and 
hath  no  tradition  and  no  record  to  warrant 

it."§ Bossuet :  "  It  appears  not,  that  the 

three  thousand  and  the  five  thousand,  men- 
tioned in  the  Acts  of  the  Apostles,  who 
were  converted  at  the  first  sermons  of  St. 
Peter,  were  baptized  any  other  way  [than 
by  immersion  ;]  and  the  great  numbers  of 
those  converts  is  no  proof  thai  they  were 
baptized  by  sprinkling,  as  some  have  con 
jectured.  For,  besides  that  nothing  obliges 
us  to  say  that  they  were  all  bapiized  on 
the  same  day;  it  is  certain  that  St.  John 
the  Baptist,  wlio  baptized  no  less  numbers, 
seeing  all  Judea  flocked  to  him,  baptized 
no  other  way  than  by  dipping:  and  his 
example  shows  us,  that  to  baptize  a  great 
number  of  people  those  places  were  cho- 
sen where  there  was  abundance  of  water. 
Add  to  this,  that  the  baths  and  purifica- 
tions of  the  ancients  rendered  this  ceremo- 
ny easy  and  familiar  at  that  time."|| 

Peoi)le  who  are  but  little  accustomed  to 
cold  baihing,  either  for  amusement,  for 
medical  purposes,  or  with  religious  views, 
may  wonder  how  such  multitudes  could 
be  accommodated,  if  they  were  immersed 
in  water;  but  when  it  is  considered  that 
this  was  done  at  Jerusalem,  where  immer- 
sion was  quite  familiar,  and  must,  by  the 
laws  of  Judaism,  be  daily  practised,  not 
only  there,  but  in  all  parts  ot  the  country, 

■  Rxpnsit.  in  loc. 

r  TUruloo.  IJciguiat.  1.  V.  c.  i.  §  5. 

I  NotP  in  lor. 

5  Duct  Dub.  b.  iii.  chap.  iv.  p.  644. 

1  la  ^r,  Steaaett's  Aniiwer  to  Mr.  Russea,  p.  175,  176. 


their  amazement  will  cease.  For,  as  Bp. 
Patrick  observes,  "  There  are  so  many 
washings  prescribed  [in  the  law  of  Moses,] 
that  it  is  reasonable  to  believe,  there  were 
not  only  at  Jerusalem,  and  in  all  other 
cities,  but  in  every  village,  several  bathing 
places  contrived  for  these  legal  purifica- 
tions, that  men  might,  without  much  labor, 

be  capable  to  fulfil  these  precepts."*- 

Thus  also  D'Outreinius  :  "  Whoever  con- 
siders the  number  of  unclean  persons,  who 
daily  had  need  of  washing,  and  he  who 
reads  the  Talmudic  Treatises  concerning 
purifications,  and  collections  of  water  con- 
venient for  those  purposes,  will  be  easily 
persuaded,  that  Beihesda  and  other  pools 
at  Jerusalem  subserved  that  design."! 

Again  :  We  are  informed  by  the  sacred 
historian,  that  when  kins  Solomon  dedicat- 
ed his  magnificent  temple,  he  offered  two 
and  ticenty  thousand  oxen,  and  a  hundred 
and  twenty  thousand  sheep.  INow,  suppos- 
ing a  Deist  were  to  question  the  truth  of 
this  historical  fact,  on  account  of  the  great 
number  of  animals  that  were  offered ;  it 
would  soon  be  replied  by  our  op[)onent3 
themselves:  "A  great  numV>er  of  priests 
were  employed ;  nor  was  the  work  per- 
formed in  one  day."f  Why  then  may  not 
a  similar  answer  suffice  in  the  present  case? 
All  the  Jewish  males  were  enjoined,  by  di- 
vine law,  to  appear  before  the  Lord  in  Je- 
rusalem three  times  in  a  year.  Now^  it 
may  be  asked.  How  could  that  metropolis 
contain  such  multitudes  as  came  up  from 
all  parts  of  the  country,  at  each  of  their 
grand  festivals?  Though  far  from  think- 
ing this  difficulty  insurmountable,  yet  I  am 
persuaded,  that  it  it  full  as  easy  to  account 
for  the  three  thousand  being  immersed  in 
one  day,  as  it  is  to  conceive  how  such  a 
prodigious  concourse  of  strangers  were 
accommodated  with  lodgings,  in  the  city 
and  suburbs  of  Jerusalem.  But  as,  in  the 
one  case,  there  is  no  necessity  of  suppos- 
ing that  the  strangers  were  turned  into 
the  fields  to  sleep  with  cattle  ;§  so,  in  the 
other,  there  is  no  occasion  to  imagine 
that  plunging  was  converted  into  sprink- 
hng. 

Farther:  Were  the  method  of  arguing 
adopted  by  our  opposers  with  reference  to 
this  pas.sage  legitimate,  and  their  inference 
valid,  it  might  be  rendered  highly  proba- 
ble, that  the  first  instance  of  circumcision 
was  performed,  not  by  cutting  off  ihe  fore- 
skin, but  by  mnWmg  a  slight  incision  in  that 
pellicle.  For  Moses  assures  us,  that  Abra- 
ham circumcised  himself  and  his  son  Ish- 
niael,  together  with  all  the  males  that  were 
born  in  his   house   and   bought  with  hia 


'  On  Lev.  XV.  12. 

t  Bibliotli.  Hrem^ns.  class,  i.  p.  614. 

tSefi  Mr.  Martin's  Letters  to  Mr.  Horsey,  pp.  150,  151. 

i  See  Dr.  ienninge's  Jewish  Anliq.  vol.  ii.  pp.  169, 170 


P^DOBAPTISM    EXAMINED 


413 


money,  on  the  very  same  day  that  he  re- 
ceived the  divine  order.*  We  are  also  in- 
formed by  the  sacred  historian,  that  long 
before  Abraham  received  the  command  of 
circumcision,  he  had  three  hundred  and 
eighteen  male  servants,  who  were  horn  in 
his  own  house,  and  able  to  bear  arms  ;t 
consequently,  it  is  highly  probable  the 
whole  number  of  males  that  were  born  in 
his  house,  and  then  living,  was  four  hun- 
dred or  upwards ;  besides  those  that  were 
bought  with  his  money,  concerning  the 
number  of  whom  we  have  no  information. 
Now  is  there  any  reason  to  think  that  his 
household  was  diminished,  but  rather  in- 
creased, when  he  obeyed  the  heavenly 
mandate  under  consideration.  Now  if  we 
may  estimate  the  time  required  for  circum- 
cising four  or  five  hundred  persons,  by  the 
time  spent,  exclusive  of  devotional  exerci- 
ses, when  the  modern  Jews  perform  the 
same  rite  upon  an  infant;  we  may  safely 
consider  the  difficulty  as  much  greater  in 
the  case  of  Abraham's  circumcising  his 
numerous  household  in  one  day,  than  that 
which  attends  the  immersion  of  three 
thousand.  For,  by  an  instance  of  circum- 
cision which  the  author  saw  performed,  he 
cannot  help  thinking  that  the  lime  em- 
ployed in  merely  cutting  off  the  foreskin, 
and  taking  care  of  the  part  with  a  view  to 
its  healing,  would  have  sufficed  for  the 
solemn  immersion  of  at  least  tour  persons.]: 
It  must  indeed  be  admitted,  as  exceedingly 
probable,  thai  the  precautions  used  by 
Abraham  to  abate  the  pain  and  to  heal  the 
part,  were  different  from  those  of  the  mod- 
ern Jews  in  similar  cases  ;  but  some  care 
doubtless,  must  have  been  immediately 
necessary,  supposing  the  praeputium  of 
each  to  have  been  cut  off,  especially  with 
regard  to  grown  persons  in  that  hot  coun- 
try. But  how  to  account  for  one  man  doing 
all  this  in  a  single  day,  I  do  not  perceive. 
The  difficulty  will  increase  if  it  be  admit- 
ted, as  I  think  it  ought,  that  Abraham  set 
the  first  example  in  his  own  person,  for,  as 
there  is  no  intimation  of  any  thing  miracu- 
lous on  that  occasion,  the  soreness  and  the 
pain  must  greatly  incommode  him,  while 
performing  the  rite  upon  others.  On  the 
principal  of  reasoning  here  opposed,  we 
might  therefore  infer,  that  the  venerable 
patriarch  did  not  cut  off,  but  only  made  a 
trifling  incision  in  the  part  specified.  But, 
whatever  difficulties  may  attend  specula- 
tion upon  the  fact,  I  have  not  heard  that 
any  ot  the  Jews  ever  doubted  whether 
their  great  progenitor  performed  a  real 
circumcision  upon  the  males  of  his  very 
numerous  household  ;  nor  that  they  ever 
declined  an  imitation  of  the  original  exam- 

•  Gen.  xvii.  23,  21- 
t  Gen.  xiv.  l4. 

\  See  Leo  Modena's  Hist,  of  iht  Ri(e3  and  Customs  of 
Ibe  Jews,  part  iv.  chap.  viii. 


pie,  on  account  of  any  inconveniences 
which  attend  it.  See  Chap.  II.  Reflect. 
IX.  It  may  perhaps  be  said  ;  There  is  no 
necessity  to  conclude,  that  the  hoary  pat- 
riarch himself  circumcised  all  the  males  of 
his  numerous  family  ;  because  he  might  be 
said  to  do  what  was  performed  by  his  or- 
der. To  which  it  may  be  replied  ;  The 
record  of  the  fact  expressly  marks  both 
the  performer  and  the  time  ;  nor  will  it,  I 
conceive,  admit  of  such  an  interpretation  ; 
for  it  is  written,  "  Abraham  took  Ishmael 
his  son,  and  all  that  were  born  in  his  house, 
and  all  that  were  bought  with  his  money, 
every  male  among  the  men  of  Abraham's 
house,  and  circumcised  the  flesh  of  their 
foreskin  in  the  selfsame  day^  as  God  had 
said  unto  him."  Now  it  is  plain,  that  this 
language  ascribes  to  Abraham  the  whole 
performance  of  the  rite,  exclusive  of  any 
assistant ;  for  it  was  the  patriarch  himself 
who  took  Ishmael,  and  every  male  in  his 
house,  and  circumcised  them.  That  all 
this  was  performed  by  Abraham  in  one 
day,  we  have  no  doubt;  because  the  fact 
rests  upon  divine  testimony.*  but  that 
speculation  when  employed  upon  it  is  em- 
barrassed, except  we  admit  of  a  trifling 
incision  instead  of  circumcision,  must  I 
think  be  acknowledged.  When  our  oppo- 
sers,  therefore,  have  clearly  accounted  for 
the  aged  patriarch's  circumcising  four  or 
five  hundred  persons  in  one  day,  they  will 
not  be  much  at  a  loss  to  conceive  of  twelve 
apostles,  and  seventy  disciples,  immersing 
three  thousand  in  the  same  space  of  time. 
That  three  thousand  should  be  solemnly 
immersed  at  such  a  place  as  Jerusalem, 
and  at  a  time  when,  as  the  sacred  historian 
remarks,  the  disciples  had  favor  with  all 
the  people,  even  supposing  them  all  to  have 
been  baptized  in  one  day,  is  not  half  so 
strange  as  various  accounts  relating  to 
facts  of  the  same  nature,  that  we  find  in 
the  page  of  history.  Thus,  for  example, 
Mr.  Marchant :  "Peter  [and  his  compan- 
ions in  the  ministry]  baptizing  in  one  day 
three  thousand  persons  by  immersion,  need 
not  be  wondered  at;  since  we  read  in  the 
authentic  life  of  Gregory,  the  apostle  of 
the  Arminians,  that  he  baptized  twelve 
thousand  together,  by  immersion,  in  the 
river  Euphrates:  which  Isaac,  the  patri- 
arch of  that  nation,  confirms  in  his  first  in- 
vective."*  Mr.    Bingham  :    "  Palladius 

observes,  in  the  life  of  St.  Chrysostom, 
that  at  Constantinople  three  thousand  per- 
sons were  baptized    at  once,  upon    one  of 

f  their]   greater    festivals."! Dr.   J.   G. 

King :  "  Wolodimer,  a  Russian  prince, 
was  baptized  by  the  name  of  Basilius ; 
and  it  is  said  twenty  thousand  of  his  sub- 
jects were   baptized    the  same  day."t 


*  Expnsit.  on  Mair.  iii.  7. 

1  Originea  Eccles.  b.  xi.  chap.  vi.  §  9. 

;  Ritca  .md  Ccrcux.  of  Graok  Church,  p.  4. 


414 


P^DOBAPTISM    EXAMINED. 


Mr.  John  Fox  informs  us,  that  Austin,  the 
monk,  "  baptized  and  christened  ten  thous- 
and Saxons,  or  Angles,  in  the  West  river, 
that   is   called    Swale,  beside   York,  on    a 

Christmas  day."* Dr.  Robertson  :  "  A 

single  clerfryman  baptized  in  one  day 
above  five  thousand  Mexicans,  and  did  not 
desist  till  he  was  so  exhausted  by  fatigue, 
That  he  was  unable  to  lift  up  his  hands."t 
Nay,  Salmero  asserts,  (with  what  credibil- 
ity the  reader  will  judge.)  that  Francis 
Xavier,  among  the  Indians,  baptized  fif- 
teen thousand  in  one  day."  Upon  which 
the  learned  Chaniier  pertinently  asks, 
"  Could  fifteen  thousand  be  baptized 
by  one  person ;  and  might  not  three 
thousand  be  baptized  by  many?"t  Res- 
pecting the  administration  of  baptism. 
Dr.  Doddridge  pays:  I  think  "the  of- 
fice was  generally  assigned  to  inferiors, 
as  requiring  no  extraordinary  abilities, 
and  as  being  attended  with  some 
trouble  and  inconvenience,  especially 
where  immersion  was  used,  as  I  suppose 
it  often,  though  not  constantly,  was."§ 
That  persons  much  inferior  to  the  apostles 
in  olfice  and  gifts  were  sometimes  employ- 
ed by  them  to  baptize  those  who  professed 
faith,  we  have  no  doubt:  but  that  it  was 
because  of  any  trouble  or  inconvenience 
which  attended  the  administration,  we  do 
not  believe  ;  nay,  we  consider  such  an  idea 
ae  unworthy  the  character  of  those  labo- 
rious and  self-denying  ambassadors  of 
Christ. 

Our  opponents,  however,  seem  to  forget 
that  the  principal  difficulty,  in  regard  to 
time,  does  not  lie  in  such  a  multitude  being 
baptized,  whether  by  plunging  or  other- 
wise ;  but  in  their  making  a  satisfactory 
profession  of  repentance  and  faith.  For 
the  three  thousand  were  adults;  and  our 
opposers  agree,  that  all  adults,  previous  to 
baptism,  should  make  such  a  profession. 
It  is  much  easier  to  conceive  of  their  being 
immersed  in  the  course  of  a  day,  by  such 
a  number  of  administrators,  and  with  such 
conveniences  as  were  then  at  Jerusalem ; 
than  is  it  to  imagine  how  those  adminis 
trators  could  receive  a  profession  of  faith 
in  the  Son  of  God,  from  each  of  the  can- 
didates, in  an  equal  space  of  time.  I  may 
here  venture  an  appeal  to  Psedobaptist 
ministers.  Whether,  when  adults  apply  for 
baj)tism,  they  do  not  spend  more  time  in 
hearing  a  declaration  of  the  grounds  of 
their  faith  and  hope,  than  they  themselves 
would  think  necessary  for  the  solemn  im- 
mersion of  such  candidates,  a  river,  a  pond, 
or  a  baptistery  being  at  hand  1  The  pas- 
sage before  us,  therefore,  might  be  adduc- 


*  Acts  and  Mon.  'indf-r  A.  D.  602. 
t  Hist,  of  Siiulli  America,  vol.  ii.  p.  .384,  quarto. 
t  P.instrat.  torn,  iv   !  v.  .-..  xiv   i39. 
^  NdtP  on  i.  Cor.  i    16.     Virt.  Turretl.  Institiit.  loc.  xiJt 
quaest.  xiv.  i  11. 


ed  with  much  more  appearance  of  argu- 
ment, in  opposition  to  the  necessity  of  per- 
sonally professing  faith  previous  to  baptism, 
than  it  can  in  favor  of  pouring  or  sprink- 
ling. But  why  should  our  opposers  raise 
an  objection,  which,  as  Mr.  Martin  observes 
if  it  have  any  force,  militates  against  the 
idea  of  pouring,  as  well  as  of  plunging? 
F'or,  as  but  one  person  could  be  baptized 
at  once,  and  as  the  same  form  of  words 
must  have  been  used  at  the  baptism  of 
each,  the  difiierence  in  respect  of  time  be- 
tween their  being  plunged,  and  having 
water  poured  or  sprinkled  upon  them,  must 
be  considered  as  very  small.  Besides,  ac- 
cording to  another  branch  of  that  hypoth- 
esis which  we  oppose,  it  seems  as  if  many 
of  these  three  thousand  must  have  had 
their  children  sprinkled  in  the  same  space 
of  time;  which  will  greatly  increase  the 
number,  and  more  than  counterbalance  the 
extra  time  required  for  immersion.  Should 
it  be  objected,  There  is  no  occasion  for 
supposing  that  the  children  of  those  be- 
lievers were  baptized  on  the  same  day  :  it 
may  be  replied.  Neither  does  Luke  say  that 
the  three  thousand  were  baptized,  but 
added  to  the  church,  the  same  day.  Be- 
sides, an  objection  of  that  kind  would  be 
a  departure  irom  their  usual  way  of  stating 
the  matter ;  for  they  have  often  told  us, 
that  infants  were  baptized  along  with  their 
parents ;  and  it  is  full  as  likely  that  those 
children  whose  parents  were  among  the 
three  thousand  should  be  baptized  at  the 
same  time,  as  that  the  jailor's  infants,  if  he 
had  any,  should  have  their  sweet  repose 
disturbed  by  being  baptized  at  midnight. 
Yet  this  their  argument,  from  the  latter  of 
these  facts,  implies.  I  will  add  a  remark 
of  Mr.  Ditton's :  ''  If  the  evidence  be  good," 
says  he,  "by  all  the  laws  of  human  nature, 
1  do  not  care  for  ten  thousand  difficulties, 
if  they  were  ever  so  insuperable,  provideti 
they  are  not  such  as  infer  simple  imposei- 
biliiy.  or  palpable  absurdity."* 

Once  more :  Supposing  it  appeared  with 
indisputable  evidence,  that  the  three  thou- 
sand were  baptized  by  pouring  or  sprink- 
ling; yet,  according  to  Protestant  Psedo- 
baptists,  it  would  not  prove  the  lawfulness 
of  such  an  administration  in  common  prac- 
tice, except  it  appeared  to  agree  with  di- 
vine law,  or  to  have  been  the  appointment 
of  Christ.  For  this  was  undoubtedly  an 
e..Ttraordi7iary  case ;  and  learned  Psedo- 
baptists  assure  us,  when  disputing  with 
Roman  Catholics  about  the  sacred  sup- 
per, That  a  scriptural  example  in  an  extra- 
ordinary instance,  must  not  be  considered 
as  the  rule  of  general  conduct.  Thus  Mr. 
Steele :  "  The  relation  of  an  example  in 
an  extraordiny  case,  [is  not]  sufficient  to 


'  DiscoursR   on  (he  resurrection  of  Chriat,  part  iii. 
sect  UU. 


P^DOBAPTISM    EXAMINED. 


415 


eancel  a  direct  precept  and  clear  example 
with  it."* Chemnitius  thus :  "  A  gene- 
ral rule  must  not  be  taken  from  extraordi- 
nary examples ;  for  that  should  be  derived 
from  the  institution  of  the  sacraments."! 

Mr.  Payne,  in  answer  to  an  argument 

of  the  Papists  for  communion  in  one  kind, 
which  is  drawn  from  supposed  instances  of 
such  a  practice  in  the  ancient  church,  thus 
reasons:  "What  will  this  signify,  [could  it 
be  proved]  to  the  justifying  the  constant 
and  public  communions  in  one  kind,  when 
there  are  no  such  particular  or  extraordina- 
ry reasons  for  it?  .  .  .  The  doing  this,  is  as 
if  the  Jews,  because  whilst  they  were  in 
the  wilderness  they  could  not  so  well  ob- 
serve the  precept  of  circumcision,  and  so 
were  at  that  time,  for  a  particular  reason, 
excused  from  it,  should  ever  after  have 
omitted  it  as  unnecessary.  This,  sure,  had 
been  making  too  bold  with  a  positive  pre- 
cept, although  there  might  be  a  particular 
case,  or  instance,  wherein  it  was  not  so  ex- 
actly to  be  observed,  .  .  .  David's  eating 
the  show-bread,  which  it  was  not  lawful 
but  for  the  priests  ordinarily  to  eat,  is  ap- 
proved by  our  Saviour ;  not  upon  the  ac- 
count of  tradition,  or  the  judgment  of  the 
high-priest,  but  the  extreme  hunger  which 
he  and  his  companions  were  then  pressed 
with,  and  which  made  it  lawlul  for  them  to 
eat  of  the  hallowed  bread,  when  there  was 
no  other  to  be  procured.  But  did  this 
make  it  lawful  afterwards  for  the  high- 
priest,  or  the  Sanhedrim,  to  have  made  the 
holy  bread  always  common  to  others  when 
there  was  no  such  necessity  ?"| 

Reflection  VII.  If  the  numerous  and 
learned  authors,  in  the  beginning  of  this 
chapter,  be  not  under  a  gross  mistake,  with 
regard  to  apostolic  practice,  my  reader  has 
reason  to  be  surprised,  olfended,  shocked, 
at  the  following  reflection  which  is  cast  on 
immersion ;  because  he  cannot  but  per- 
ceive it  to  fall  on  some  of  the  most  venera- 
ble and  excellent  persons  that  ever  appear- 
ed in  the  world.  "  To  baptize  naked,  or 
next  to  naked,  (which  is  supposed,  and 
GENERALLY  jiructisi'd  m  immersion)  is 
against  ihe  law  of  modesty ;  and  to  do 
such  a  thing  in  public  solenm  assemblies, 
is  so  far  from  being  tolerable,  that  it  is 
abominable,  to  every  chaste  soul:  and  es- 
pecially to  baptize  women  in  this  manner."§ 
When,  in  perusing  the  treatise,  I  came  to 
these  words,  I  paused,  I  was  astonished,  I 
was  almost  confounded.  What,  thought  I, 
is  this  the  language  of  the  amiable  and  ex- 
cellent Mr.  Henry?  Does  immersion  tsup- 
posE  the  subject  of  the  ordinance   naked. 


■  Mornins  Exrrcifp  nsainst  Pnperv.  p.  774. 
t  Exam.  Council.  TriilPiif.  p.'JlO.     Viil.  p.  :527. 
:  Preserv.  ai;;iiiisl  Popery,  litlo  vli.pp.  124.  149. 
i  Mr.  Matt.  Henry's Treiiiise  on  Baptism,  pp.  136,  139. 


or  NEXT  to  naked  ?  Is  this  practised,  gen- 
erally/)raciiserf,  practised  in  public  sol- 
emn assemblies,  and  that  upon  women  too? 
Where  have  you  been,  ye  sons  of  sensu- 
ality !  that  you  have  not  crowded  around 
our  baptisteries,  when  we  have  immersed 
any  of  the  fair  sex?  How  many  fine  op- 
portunities have  you  missed,  of  feasting 
your  lacivious  eyes,  and  exulting  in  the 
wonderful  sight !  And  what  are  you  about 
ye  infidels;  ye  who  laugh  at  everything 
sacred,  and  take  a  malignant  pleasure  in 
exposing  Christianity  to  ridicule !  what,  I 
again  ask,  are  ye  about,  that  you  have  not 
published  our  praise  for  gratifying  your 
enmity  to  the  religion  of  Jesus  Christ! 
For  on  the  word  of  an  author,  who  has 
long  been  held  in  a  high  degree  of  esteem 
by  the  religious  public,  we  have  often  com- 
mitted the  most  enormous  outrage ;  I  will  not 
say,  on  the  solemnities  of  religion,  because 
you  do  not  regard  them — but,  on  the  laws 
of  decorum,  and  on  the  modest  feelings  of 
the  tender  sex;  even  while  professing  to 
act  by  the  authority  and  example  of  Christ. 
What,  are  ye  silent,  all  silent  on  such  an 
interesting  occasion;  while  the  pen  of  a 
Christian  minister,  of  a  sacred  expositor, 
and  of  a  Protestant  Dissenting  Brother, 
is  thus  officiously  employed?  This,  ah! 
this — but  I  forbear;  and  shall  only  adti  a 
salutary  prohibition,  a  gentle  reprehension, 
and  a  candid   extenuation.     Thoo  shalt 

NOT     bear     false     WITNESS     AGAINST     THY 

NEIGHBOR  ;  is  the  prohibition  of  Jehovah, 
the  God  of  Israel.  "  We  ought  to  disown 
and  show  a  dislike  of  the  profane  scoffs 
which  some  people  give  to  the  English 
Antipa;dobaptists.  merely  for  their  use  of 
DIPPING  ;"  is  the  reprehension  of  Dr.  Wall, 
the  Episcopalian.  See  No.  96.  J  icot  that 
THROUGH  IGNORANCE  ye  did  it  ;  is  the  exten- 
uation of  Peter  the  apostle,  when  the  most 
unjustifiable  conduct  was  under  his  notice. 
I  will  now  subjoin  the  remark  of  a  P;b- 
dobaptist  writer  upon  this  passage  of  Mr. 
Henry.  "  This  calumny  against  iaiiner- 
sion,"  says  one  of  the  Monthly  Reviewt  rs, 
"  might  possibly  have  had  some  grounds 
in  the  practice  of  a  few  enthusiasts  in  the 
last  age.  Mr.  Baxter  uses  almost  the  same 
words,  when  speaking  ol"  the  indecency,  as 
well  as  the  danger,  of  administering  bap- 
tism by  immersion,  as  Mr.  Henry;  and  in- 
deed the  latter  appears  to  have  coj)ie.l 
Irom  him.  The  reflection,  however,  should 
by  no  means  be  extendeil  to  the  general 
practice  of  the  Aniipcedobaptists,  especially 
those  of  modern  times.  We  almost  ques- 
tion if  it  e^^er  had  a  foundation :  we  are 

certain  it  hath  none  at  present."* It  hap, 

indeed,   been   supposed   by   many   of  the 


Monthly  Review,  for  Sop.  1781,  p.  237. 


416 


PiEDOBAPTISM    EXAMINED. 


learned,  and  there  seems  to  be  some  evi- 
dence ofit,  that  the  ancients  did  sometimes 
administer  the  ordinance  to  persons  of  both 
sexes,  in  pun's  natiiralibus :  against  this 
however,  tiie  famous  Voetius  has  entered 
his  protest,  as  a  mistake  of  the  moderns, 
and  a  misrepresentation  of  ancient  prac- 
tice.* But,  admitting  the  fact,  all  whom  I 
have  observed  agree,  that  a  becoming  de- 
corum was  constantly  observed,  as  far  as 
the  nature  of  the  case  would  permit. 
Thus,  for  instance,  Dr.  Wall :  "  They  took 
great  care  for  preserving  the  modesty  of 
any  woman  that  was  to  be  baptized 
There  was  none  but  women  came  near,  or 
in  sight,  till  she  was  undressed,  and  her 
body  in  the  water:  then  the  priest  came, 
and  putting  her  head  also  under  water, 
used  the  form  of  words.  Then  he  depart- 
ed, and  the  women  took  her  out  of  the 
water,  and  clothed  her  again  in  white  gar- 
ments."! 

Those  who  have  read  the  writings  of  Dr. 
Featley,  and  of  Messrs.  Baxter,  Wills,  Rus- 
sen,  Burkitt,  and  various  others,  in  vindica- 
tion of  Pcedobaptism,  cannot  be  ignorant, 
that  the  Baptists  have  been  frequently 
treated  in  the  most  illiberal  manner.  I 
will  here  present  the  reader  with  an  extract 
from  the  famous  Mr.  Baxter,  and  leave  the 
impartial  to  judge,  whether  it  be  the  lan- 
guage of  calm  reason,  of  authenticated  fact, 
and  of  Christian  charity ;  or  the  clamor  of 
prejudice,  the  distortion  of  misrepresenta- 
tion, and  the  raving  of  a  persecuting  tem- 
per. Thus,  then,  Mr.  Baxter:  "My  sixth 
argument  shall  be  against  the  usual  man- 
ner of  their  baptizing,  as  it  is  by  dipping 
over  head  in  a  river,  or  other  cold  water. 
.  .  .  That  which  is  a  plain  breach  of  the 
sixth  commandment.  Thou  shall  not  kill, 
is  no  ordinance  of  God,  but  a  most  heinous 
sin.  But  the  ordinary  practice  of  baptiz- 
ing over  head  in  cold  water,  as  necessary, 
is  a  plain  breach  of  the  sixth  command- 
ment. Therefore  it  is  no  ordinance  of  God, 
but  an  heinous  sin.  And  as  Mr.  Cradock 
in  his  book  of  Gospel  Liberty  shows,  the 
magistrate  ought  to  restrain  it,  to  save  the 
lives  of  hib  subjects.  .  .  .  That  this  is  ^a^ 
murder,  and  no  better,  being  ordinarily 
and  generally  used,  is  undeniable  to  any 
understanding  man.  .  .  .  And  I  know  not 
what  trick  a  covetous  landlord  can  find  out 
to  get  his  tenants  to  die  apace,  that  he  may 
have  new  fines  and  heriots,  likelier  than  to 
encourage  such  preachers,  that  he  may  get 
them  all  to  turn  Anabaptists.  I  wish  that 
this  device  be  not  it  that  countenanceth 
these  men.     And  covetous  physicians,  me- 


thinke,  should  not  be  much  against  them. 
Catarrhs  and  obstructions,  which  are  the 
two  great  fountains  of  most  mortal  diseases 
in  man's  body,  could  scarce  have  a  more 
notable  means  to  produce  them  where  they 
are  not,  or  to  increase  them  where  they 
are.     Apoplexies,  lethargies,  palsies,  and 
all  comatous  diseases,  would  be  promoted 
by  it.     So  would  cephalalgies,  hemicranies, 
phthises,  debility  of  the  stomach,  crudities, 
and   almost  all  fevers,   dysenteries,   diar- 
rhoeas, colics,  iliac  passions,   convulsions, 
spasms,  tremors,  and  so  on.     All  hepatic, 
splenetic,  pulmoniac  persons,  and  hypocon- 
driacs,  would  soon  have  enough  of  it.     In 
a  word,  it  is  good  for  nothing  but  to  de- 
spatch men  out  of  the  world  that  are  bur- 
densome, and  to  ranken  churchyards.  .  .  . 
I  conclude,  if  murder  be  a  sin,  then  dipping 
ordinarily  in  cold  water  over  head,  in  Eng- 
land, is  a  sin:    and  if  those   that  would 
make  it  men's   religion  to  murder  them- 
selves, and  urge  it  on  their  consciences  as 
their  duty,  are  not  to  be  siiffered  in  a  com- 
monwealth, any  more  than  highway  mur- 
derers ^   then  judge   how   these   Anabap- 
tists, that  teach  the  necessity  of  such  dip- 
ping, are  to  be  suffered.  .  .  .  My   seventh 
argument  is  also  against  another  wicked- 
ness in  their  manner  of  baptizing,  which  is 
their  dipping  persons  naked,  as  is  very  usual 
with  many  of  them ;  or  nea^t  to  naked,  as 
is  usual  with  the   modestest  that  I   have 
heard  of  ...  If  the  minister  must  go  into 
the  water  with  the  party,  it  will  certainly 
tend  to  his  death,  though  they  may  escape 
that  go  in  but  once.  .  .  .  Would  not  vain 
young  men  come  to  a  baptizing  to  see  the 
nakedness  of  maids,  and  make  a  mere  jest 
and  sport  of  it?"*     Were  this  representa- 
tion just,  we  should  have  no  reason  to  won- 
der  if   his   following  words   expressed   a 
fact:  "I   am  still  more  confirmed,  that  a 
visible  judgment  of  God  doth  still   follow 
Anabaptistry,  wherever  it  comes."t     Com- 
pare Chap.  III.  No.  4,  and  No.  60,  of  this 
Chapter.     It  was  not  without  reason,  I  per- 
ceive, that  Mr.  Baxter  made  the  fbllowing 
acknowledgment:   "I  confess  my  style  is 
naturally  keen."t     I  ^™  ^  ''^''^  suspicious 
also,  that  Dr.  Owen  had  some  cause  for 
speaking  of  his   writings  as  follows.     "  I 
verily  believe,  that  if  a  man  who  had  noth- 
ing else  to  do,  should  gather  into  one  heap 
all  the  expressions  which  in  his  late  books, 
Confessions  and  Apologies,  have  a  lovely 
aspect  towards  himself,  as  to  ability,  dili- 
gence, sincerity,  on  the  one  hand;  with  all 
those  which  are  full  of  reproach  and  con- 
tempt towards   others,  on   the  other ;  the 


'  Apud.  Witsium,  (Econ.  1.  iv  c.  xvi.  §  14. 

t  Hist.  Inf.  Bap,  part  ii.  chap.  ix.  §  3.  Vid.  Vossium. 
Pisputat  de  Bap.  disput.  i.  thes.  vi.  vii.  viii.  and  Mr. 
Binsbain's  OrigiiicB  Ecclesjast.  b.  xi.  chap.  xi.  §  1,  2,  3. 


*  Plain  Scripture  Proof,  pp.  134—137. 

t  IK  supra,  p.  88. 
;  Ibid.  p.  246. 


P^DOBAPTISM    EXAMINED. 


417 


view  of  them  could  not  but  a  little  startle 
a  man  of  so  great  modesty,  and  of  such 
eminency  in  the  mortification  of  pride,  as 
Mr.  Baxter  is."*  Hence  we  learn  that  Bap- 
tists are  not  the  only  persons  who  have  felt 
the  weight  of  Mr.  Baxter's  hand ;  so  that, 
if  a  recollection  of  others  having  suffered 
under  his  keen  resentment  can  afford  relief, 
ihe  poor  Baptists  may  take  some  comfort : 
and  it  is  an  old  saying, 

Solamen  miseris  socios  habuisse  doloris. 

Besides,  there  is  a  precept  of  Horace  which 
occurs  to  remembrance,  and  is  of  use  in  the 
present  exigence.  Amara  lento  temperet 
risii,  is  tlie  advice  to  which  I  refer ;  and 
under  the  influence  of  this  direction,  we 
are  led  to  say:  Poor  man !  He  seems  to 
be  afflicted  with  a  violent  hydrophobia! 
for  he  cannot  think  of  any  person  being 
immersed  in  cold  water,  but  he  starts,  he 
is  convulsed,  he  is  ready  to  die  with  lear. 
Immersion,  you  must  know,  is  like  Pando- 
ra's box,  and  pregnant  with  a  great  part 
of  those  diseases  which  Milton's  angel 
presented  to  the  view  of  our  first  father 
A  compassionate  regard,  therefore,  to  the 
lives  of  his  fellow  creatures,  compels  Mr 
Baxter  to  solicit  the  aid  of  magistrates 
against  this  destructive  plunging,  and  to 
«ry  out  in  the  spirit  of  an  exclamation  once 
heard  in  the  Jewish  temple :  '  Ye  men  of 
Israel,  help  !'  or  Baptist  ministers  will  de- 
populate your  country.  Know  you  not, 
that  these  plunging  teachers  are  shrewdly 
suspected  of  being /)e?zsione(/  by  avaricious 
landlords,  to  destroy  the  lives  of  your  leige 
subjects?  Exert  your  power;  apprehend 
the  dehnquents ;  appoint  an  Auto  da  Fe  ; 
let  the  venal  dippers  be  baptized  in  blood, 
and  thus  put  a  salutary  stop  to  their  pestif- 
erous practice."  What  a  pity  it  is,  that  the 
•celebrated  History  of  Cold  Bathing,  by 
Sir  John  Floyer,  was  not  published  half  a 
century  sooner !  It  might,  perhaps,  have 
preserved  this  good  man  from  a  multitude 
of  painful  paroxysms,  occasioned  by  the 
thought  of  immersion  in  cold  water.  Were 
I  seriously  to  put  a  query  on  these  asser- 
tions of  Mr.  Baxter,  it  should  be,  with  a 
little  variation,  in  the  words  of  David : 
"  What  shall  be  given  unto  thee,  or  what 
be  done  unto  thee,  thou  false  pen?" 
Were  the  temper  which  dictated  the  pre- 
■ceding  caricatura  to  receive  its  just  reproof, 
it  might  be  in  the  language  of  Michael : 
^'  The  Lord  rebuke  thee  !" 

Beibre  I  dismiss  this  extrajprdinary  lan- 
guage of  Mr.  Baxter,  it  is  proper  to  be 
observed,  that  the  charge  of  shocking  in- 
decency, which  he  lays  with  such  confi- 
dence against  tlie  Baptists  of  those  times, 
was  not  suffered  by  them  to  pass  without 
animadversion.     No,  he  was  challenged  to 


make  it  good :  it  was  denied,  it  was  confut- 
ed by  them.  With  a  view  to  which  Dr. 
Wall  says:  "The  English  Antipsedobap- 
tists  need  not  have  made  so  great  an  out- 
cry against  Mr.  Baxter,  tor  his  saying  that 
they  baptized  naked;  for  if  they  had,  it 
had  been  no  more  than  the  primitive  Chris- 
tians did."*  But  surely  they  have  reason 
to  complain  of  misrepresentation;  such 
misrepresentation,  as  tended  to  bring  the 
greatest  odium  upon  their  sentiment  and 
practice.  Besides,  however  ancient  the 
practice  charged  upon  them  was,  its  anti- 
quity could  not  have  justified  their  conduct ; 
except  it  had  been  derived  from  divine 
command,  or  apostolic  example,  neither  of 
which  appears.  Whether  Mr.  Henry,  in 
the  passage  already  marked,  proceeds  on 
the  authority  of  Mr.  Baxter,  in  regard  to 
that  outrage  on  decency  with  which  we  are 
charged,  or  what  induced  him  to  record 
such  things,  is  not  for  me  to  determine ; 
but  I  cannot  forbear  wondering  that  Mr. 
Robins  should  publish  the  obnoxious  sen- 
tence ;  as  it  appears  from  his  own  declara- 
tion,! f'hat  he  has  very  much  abridged  the 
treatise.  He  hopes,  indeed,  that  very  few 
expressions  will  be  found  in  the  work,  that 
are  "  offensive  to  serious  and  candid  read- 
ers of  any  denomination  .-"J  but  whether 
the  expressions  to  which  I  advert  be  not 
justly  offensive;  whether  the  offence  given 
to  many  of  his  brethren,  who,  I  trust,  have 
some  degree  of  candor  and  seriousness,  be 
not  owing  to  his  labors,  as  the  editor ;  and 
whether  both  candor  and  seriousness  do 
not  oblige  him  to  imitate  the  following 
confession  of  Mr.  Baxter,  I  leave  to  my 
reader's  judgment.  "  Upon  the  review  of 
my  arguments,  upon  the  controversy  about 
infant  baptism,"  says  the  famous  Noncon  ■ 
formist,  "  I  find  that  I  have  used  too  many 
provoking  words,  for  which  I  am  heartily 
sorry,  and  desire  pardon  of  God  and  him,">} 
i  e.,  of  Mr.  Tombes. 

Now,  as  it  appears  by  the  concessions, 
declarations,  and  reasonings  of  so  many 
learned  Paedobaptists  tlaemselves,  that  tlie 
natural  and  proper  idea  of  the  term  bap- 
tism, the  design  of  the  institution,  and  the 
example  of  the  apostles,  are  all  in  favor  of 
immersion,  and  all  agree  with  our  practice  ; 
we  do  not,  we  cannot  want  any  thmg  more 
to  justify  our  conduct,  either  before  God  or 
man.  This  must  be  the  ease,  except  the 
united  testimony  of  such  a  cloud  of  wit- 
nesses, and  the  reasons  of  it,  can  be  con- 
fronted with  superior  evidence.  We  have, 
however,  a  few  more  testimonies  and  con- 
cessions to  review,  relating  to  this  branch 
of  the  subject. 


•  Of  tlie  Death  of  Christ,  p.  5,  subjoined  to  his  Myste- 
ry of  th''  Oo.-^pcl  virulicated. 


Vol.  1.— A'* 


•  Hist.  Inf.  Bap.  part  ii.  cliap.  ix.  §  3. 

{  Ailvertisement,  p.  7. 

)  lit  .supra,  p.  8. 

§  In  Mr.  Crosby's  Ili^t,  l}^\  vol.  iii.  Pfcf,  p. 


418 


PiEDOBAPTlSM    EXAMINED. 


CHAPTER    V. 

Tlie  present   Practice  of  the    Greek  and 
Oriental    Churches,    in  regard   to  the 
.  Mode  of  Administration. 

HASSELauiST.  "The  Greeks  christen 
their  children  immediately  after  their  birth, 
or  within  a  few  days  at  least,  dipping  them 
in  warm  water ;  and  in  this  respect  they 
are  much  wiser  than  their  brethren  the 
Russians,  who  dip  them  into  rivers  in  the 
coldest  winter." — Travels,  p.  394. 

2.  Anonymous.  "The  Muscovite  priests 
plunge  the  child  three  times  over  head  and 
ears  in  water." — Encyclopced.  Britan.  vol. 
ix.  p.  6910. 

3.  Venema.  "  In  pronouncing  the  bap- 
tismal form  of  words,  the  Greeks  use  the 
third  person,  saying,  'Let  the  servant  of 
Christ  be  baptized,  in  the  name  of  the  Fa- 
ther, and  of  the  Son,  and  of  the  Holy 
Spirit;'  and  immerse  the  whole  man  in 
water." — Hist.  Eccles.  tom.  vi.  p.  660. 

4.  Deylingius.  "  The  Greeks  retain  the 
rite  of  immersion  to  this  day ;  as  Jeremiah 
the  patriarch  of  Constantinople  declares." 
— De  Prudent.  Pastoral,  pars.  iii.  c.  iii.  §  26. 

5.  Mr.  Millar.  "  In  baptism  they  [the 
Muscovites]  dip  their  children  in  cold  wa- 
ter."— Propagation  of  Christ,  vol.  ii.  chap, 
vi.  p.  115. 

6.  Buddeus.  "  That  the  Greeks  defend 
immersion  is  manifest,  and  has  been  fre- 
quently observed  by  learned  men ;  which 
Ludolphus  informs  us  is  the  practice  of  the 
Ethiopians." — Theolog.  Dogmat.  I.  v.  c.  i. 
§5. 

7.  Witsius.  "That  immersion  may  be 
practised  in  cold  countries,  without  any 
great  danger  of  health  and  life,  the  Musco- 
vites prove  by  their  own  example;  who 
entirely  immerse  their  infants  three  times 
in  water,  not  believing  that  baptism  can  be 
otherwise  rightly  administered.  Nor  do 
they  ever  use  warm  water,  except  for  those 
that  are  weak  or  sickly." — (Econ.  Facd.  1. 
iv.  c.  xvi.  §  13. 

8.  Sir  Paul  Ricaut.  "  The  modern 
Greek  church  defines  baptism  to  be,  'A 
cleansing,  or  taking  away  of  original  sin 
by  thrice  dipping  or  plunging  into  the  wa- 
ter;' the  priest  saying  at  every  dipping, 
'  In  the  name  of  the  Father,  Amen ;  and 
of  the  Son,  Amen ;  and  of  the  Holy  Ghost, 
Amen.'  This  thrice  dipping,  or  plunging 
into  the  water,  this  church  holds  to  be  as 
necessary  to  the  form  of  baptism,  as  water 
to  the  matter," — Present  State  of  the  Greek 
Chnrch,  p.  163. 

9.  Dr.  J.  G.  King.  "  The  Greek  church 
uniformly  practises  the  trine  immersion, 
undoubtedly  the  most  primitive  manner." 
—Piles  and  Cerem.  of  the  Greek  Cfiurch 
in  Ruissiu,  p.  102. 


10.  Dr.  Wall.  "  All  the  Christians  in 
Asia,  all  in  Africa,  and  about  one  third 
part  of  Europe,  are  of  the  last  sort,  [i.  e. 
practise  immersion ;]  in  which  third  part 
of  Europe  are  comprehended  the  Chris- 
tians of  Grsecia,  Thracia,  Servia,  Bulga- 
ria, Rascia,  Walachia,  Moldavia,  Russia, 
Nigra,  and  so  on ;  and  even  the  Musco- 
vites, who,  if  coldness  of  the  country  will 
excuse,  might  plead  for  a  dispensation 
with  the  most  reason  of  any." — Hist,  of 
Inf.  Bap.  part  ii.  chap.  ix.  p.  477. 

REFLECTIONS. 

Reflect.  I.  As  it  appears  from  the  pre- 
ceding chapter,  that  immersion  was  the 
general  and  almost  universal  practice  for  a 
long  course  of  ages ;  and,  as  various  of 
those  learned  authors  assert,  for  thirteen 
centuries;  so  it  is  manifest  from  these 
quotations,  that  it  has  been  uninterrupt- 
edly continued  as  the  general  mode  of 
proceeding,  in  all  the  Greek  and  oriental 
churches.  Now  these  churches,  as  Dr. 
Wall  informs  us,  comprehend  "  very  near 
one  half  the  Christians  in  the  world."* 
Nay,  Dr.  King  tells  us,  that  they  have  "  a 
greater  extent  than  the  Latin,  with  all  the 
branches  which  are  sprung  from  it."t  Con- 
sequently, though  we  are  far  from  consid- 
ering the  numbers  that  adopt  a  sentiment, 
or  a  practice,  as  the  criterion  of  truth,  or 
of  right;  yet  we  may  confidently  assert, 
'that  our  practice  of  immersion,  as  essen- 
tial to  the  ordinance,  is  neither  that  novel, 
not  yet  that  singular  thing,  which  many 
of  our  opponents  are  very  desirous  of  mak- 
ing their  neighbors  believe  it  to  be.  Nor 
can  I  forbear  to  wonder  at  their  inadver- 
tency, when  they  act  in  this  manner:  and 
as  to  ministers  of  the  English  establish- 
ment, it  requires  an  uncommon  degree  of 
ignorance,  of  prejudice,  of  prevarication, 
or  of  assurance,  for  any  of  them  to  treat 
immersion  as  a  novel,  an  indecent,  or  an 
unjustifiable  practice  ;  because  the  rubric 
of  their  liturgy,  that  rubric  which  they 
have  solemnly  professed  to  believe  and  ap- 
prove, even  that  very  rubric  which  they 
have  engaged  to  treat  as  the  law  of  their 
proceedings,  in  the  administration  of  bap- 
tism, as  well  as  in  other  cases,  expressly 
requires  it;  except  the  sponsors  inform  the 
priest,  that  the  child  cannot  well  bear  to 
be  dipped.  To  which  the  catechism  of 
the  same  establishment  plainly  adverts, 
when  it  instructs  the  catechumen  to  say ; 
"  Water,  wherin  the  person  is  baptized." 
For  the  idea  of  pouring,  or  of  sprinkhng, 
cannot  be  applied  here  without  rendering 
the  language  absurd.  "  Upon  the  review 
of  the  Common  Prayer-book  at  the  restor- 


•  S.n  Vol.  II.  Chap.  V.  No.  7,  of  this  work. 
t  Kitei  and  Cerem.  of  the  Greek  Church,  p.  3. 


P^DOBAPTISM    EXAMINED. 


419 


ation,"  says  Dr.  Wall,  "  the  church  of  Eng- 
land did  not  think  fit  (however  prevalent 
the  custom  of  sprinkling  was)  to  forego 
their  maxim ;  That  it  is  most  fitting  to  dip 
children  that  are  well  able  to  bear  it.  But 
they  leave  it  wholly  to  the  judgment  of  the 
godfathers  and  those  that  bring  the  child, 
whether  the  child  may  well  endure  dip- 
ping or  not.  The  ditference  is  only  this : 
By  the  rubric,  as  it  stood  before,  the 
priest  was  to  dip,  unless  there  were  an 
averment  or  allegation  of  weakness  :  now 
he  is  not  to  dip,  unless  there  be  an  aver- 
ment or  certifying  of  strength  sufficient  to 
endure  it."*  Agreeable  to  this,  is  the 
former  confession  of  Helvetia :  "  Baptism, 
according  to  the  institution  of  our  Lord, 
is  the  font  of  regeneration ;  in  which  holy 
font  we  do  therefore  dip  our  infants."t 
The  confession  of  Saxony,  thus :  "  Bap- 
tism is  an  entire  action ;  to  wit,  a  dipping, 
and  the  pronouncing  of  those  words,  '  I 
baptize  thee  in  the  name,'  and  so  on." 

Reflect.  II.  In  respect  of  the  tri)ie  im- 
mersion, practised  by  the  Greek  Church 
and  the  eastern  Christians,  though  it  be 
undoubtedly  of  great  antiquity ;  and  though 
it  appear  to  have  originated  in  a  strong 
but  misapplied  regard  to  that  capital  arti- 
cle of  the  Christian  creed,  the  doctrine  of 
the  Holy  Trinity;  yet  as  there  is  no  inti- 
mation in  the  New  Testament,  that  it  was 
either  enjoined  by  Christ,  or  practised  by 
his  apostles,  we  cannot  agree  with  Dr. 
King,  when  he  calls  it,  "  the  most  primitive 
manner."  See  No.  9,  An  apostle  indeed 
mentions  the  doctrine  of  baptisms ;  but, 
as  a  Paedobaptist  author  observes,  "  That 
the  trine  immersion  was  the  occasion  of 
the  expression,  there  is  no  ground  to  be 
lieve,  because  so  much  later  than  that 
time."|  It  was,  however,  practised  even 
here,  in  the  time  of  Edward  the  Sixth ; 
for,  according  to  his  first  Common  Prayer 
book,  '•  the  minister  is  to  dip  the  child  in 
the  water  thrice;  first  dipping  the  right 
side ;  secondly,  the  left ;  the  third  time, 
dipping  the  face  towards  the  font."§ 

Mr.  Henry,  when  pleading  the  cause  of 
aspersion,  says :  "  I  believe  that  immer 
sion,  yea  trine  immersion,  or  plunging  the 
person  baptized  three  times,  was  common- 
ly used  in  very  early  ages ;  and  that,  as 
far  as  Popery  prevailed,  a  great  deal  of 
stress  was  laid  upon  it."||  Would  this  in- 
geniovis  author,  then,  persuade  us  that  im- 
mersion, whether  once  or  thrice,  originated 
in  Popery,  and  that  it  was  peculiar  to  such 
professors  of  Christianity  as  acknowledged 
the  Papal  authority  ?     If  so,  he  labors  to 


'  Hist.  TiiT.  Bap.  part  ii.  chap,  ix- P-  473. 
t  ITirinonv  of  Confrssions,  pp.  397.  404. 
:  Cure  of"Deisii),vol.  i.  chap.  iv.  pp.  131,  132. 
S  Encyclopaedia  llritan.  article  Baptism. 
t  r  eatise  on  Bap.  p.  137. 


possess  his  readers  of  a  gross  mistake. 
For  as  to  immersion,  it  appears,  I  think 
with  sufficient  evidence,  by  quotations  al- 
ready produced  from  the  most  eminent  Pge- 
dobaptists,  that  it  has  the  sanction  of  divine 
authority  in  the  apostolic  practice.  And 
as  to  the  trine  immersion,  it  is  manifest 
from  Tertullian,  that  it  was  commonly 
used,  long  before  the  supremacy  of  the 
bishop  of  Rome  was  either  claimed  by 
himself,  or  acknowledged  by  others ;  yet 
the  term  Popery  signifies  a  system  of  re- 
ligious principles  and  practices,  in  which 
an  acknowledgment  of  that  supremacy 
makes  a  distinguishing  and  capital  figure. 
"  By  Popery,  says  that  excellent  polemical 
author,  Stapferus,  we  understand  that  re- 
ligion which  considers  the  Pope  as  the  vis- 
ible and  principal  head  of  the  church ; 
whence  also  it  has  its  own  name."*  Be- 
sides, it  appears  that  the  Greek  and  orien- 
tal churches,  which  include  one  half  of 
the  Christian  world,  have  always  practised 
immersion;  and  that,  for  a  long  course  of 
ages,  the  trine  immersion  has  been  their 
general  custom :  yet  they  never  acknowl- 
edged the  Papal  power ;  nor,  so  far  as  I 
have  observed,  was  their  profession  of 
Christianity  ever  called  Popery.  How  un- 
fair then  is  the  insinuation  contained  in 
these  words :  "  As  far  as  Popery  prevail- 
ed 1"  As  if  the  Papists  in  former  times 
had  been  the  only  persons  that  pleaded  for 
the  baptismal  plunging;  and  as  if  our 
practice  had  been  derived  from  them ! 
That  an  author  of  Mr.  Henry's  learning, 
reading,  and  character  should  insinuate 
such  things,  is  amazing.  We  are  indeed 
so  far  from  having  derived  immersion  from 
Popery,  that  quite  the  reverse  is  the  fact ; 
tor  learned  Poedobaptists  themselves  assure 
us,  that  pouring  and  sprinkling,  as  a  com- 
mon practice,  have  an  exclusive  claim  to 
the  honor  of  such  an  original.  See  Chap. 
VII.  No.  21,  23,  and  Reflect.  V. 


CHAPTER   VI. 

The  Design  of  Baptism  more  fully  e.vpres- 
sed  by  Immersion,  than  by  Pouring  or 
Sprinkling. 

WiTsiDs.  "It  must  not  be  dissembled, 
that  there  is  in  immersion  a  greater  fruitful- 
ncss  of  signification,  and  a  more  perfect 
correspondence  between  the  sign  and  the 
thing  signified ;  as  we  shall  show,  when  we 
come  to  that  part  of  our  subject." — (Econ. 
Fo'd.  1.  iv.  c.  xvi.  §  13. 

2.  Alstoilins.  '-The  rite  of  im.morsion, 
which  is  intimated  by  the  very  word  bap- 


Institut.  Tliooloj;.  Poleni.  ca'».  xiv.  5  1. 


420 


PiEDOBAPTISM    EXAMINED, 


lisni,  certainly  bear?  a  greater  analogy  to 
tin;  thing  signified." — Lexicon.  Theologi- 
ruD),  cap.  xii.  p.  223. 

3.  Mr.  Jolm  Rogers.  "  I  dare  not  deny 
my  judgment  to  teach  thus  fur  for  dipping, 
above  the  other  Ibrnis  of  sprinkling  or 
])ouring;  that  were  it  as  orderly  in  our 
church,  and  used,  and  no  offence  to  weak- 
souls,  I  would  sooner  be  induced  to  dip  one 
that  was  never  before  baptized,  than  to 
sprinkle  one ;  for  to  me  it  would  be  more 
significant,  and  full,  and  pregnant  with  for- 
mer practices." — In  Mr.  Crosby's  Hist.  Bap. 
vol.  iii.  Pref.  p.  53. 

4.  Heideggerus.  "  Though  the  rite  of 
immersion  be  more  ancient,  and  on  ac- 
count of  its  more  fully  representing  a  death 
and  burial,  more  expressive,  (Rom.  vi.  4 ;) 
yet  it  appears,  from  what  has  been  said, 
that  aspersion  makes  no  alteration  in  the 
essence  and  mystery  of  baptism." — Corpus 
Theolog.  loc.  XXV.  §  35. 

5.  Estius.  "  Though  the  ceremony  of 
mimersion  was  anciently  more  common,  as 
appears  from  the  unanimous  language  of 
the  fathers,  as  often  as  they  speak  about 
baptism  ;  and  in  a  more  expressive  manner 
represents  the  death,  burial,  and  resurrec 
tion  of  our  Lord,  and  of  us ;  whence  St 
Thomas  affirms,  that  the  rite  of  dipping  is 
more  commendable;  yet  there  have  been 
many  reasons,  for  which  it  was  sometimes 
convenient  to  alter  immersion  into  some 
other  kindred  ceremony.  Hence,  therefore, 
the  ceremony  oi' pouring,  as  a  medium  be 
tween  dipping  and  sprinkling,  was  much 
used ;  which  custom,  Bonaventure  says, 
was  in  his  time  much  observed  in  the 
French  churches  and  some  others ;  though 
he  confesses  that  the  ceremony  of  immer- 
sion was  the  more  common,  the  more  fit 
and  the  more  safe,  as  S.  Thomas  teaches." 
— Apnd  Knatchbull.  Animadvers.  in  Lib. 
Nov.  Test.  p.  181. 

6.  Dr.  Clark.  "  In  the  primitive  times, 
the  manner  of  baptizing  was  by  immersion, 
or  dipping  the  whole  body  into  the  water 
And  this  manner  of  doing  it  was  a  very 
significant  emblem  of  the  dying  and  rising 
again,  referred  to  by  St.  Paul,  Rom.  vi.  4 "" 
— Expos,  of  Church  Catechism,  p.  294. 

7.  Mr.  W.  Perkins.  "  A  question  may 
be  made,  whether  washing  of  the  body  in 
baptism  must  be  by  dipping,  or  by  sprink- 
ling? Answer:  In  hot  countries,  and  in  the 
baptism  of  men  in  years,  dipping  was  used, 
and  that  by  the  apostles ;  and  to  this  Paul 
alludes,  Rom.  vi.  3  :  and  dipping  doth  more 
fully  represent  our  spiritual  washing  than 
Kprinkling." —  Works,  vol.  ii.  p.  25G. 

8.  Pict(!tus.  "It  was  usual  in  ancient 
times  for  the  whole  body  to  be  immersed 
in  water;  and  it  must  be  confessed,  that 
8uch  a  rite  most  happily  represented  that 
grace  by   which   our  sins  are,   as  it  wei'e, 


drowned,  and  we  raised  again  from  the 
abyss  of  sin." — Theolog.  Chiist.  1.  xiv.  c. 
iv.  §  17. 

9.  Mastricht.  "  Immersion  was  used  by 
the  apostles  and  primitive  churches,  be- 
cause it  is  not  only  more  agreeable  in  the 
warm  eastern  countries,  bvrt  also  more  sig- 
nificant, (Rom.  vi.  3.  4.  5.  )» — Theologia, 
1.  vii.  c.  iv.  §  9. 

10.  H.  Altingius.  After  briefly  stating 
the  arguments  for  plunging,  and  tor  sprink- 
ling, he  adds :  "  We  confess,  first,  that  im- 
mersion was  the  prior  rite ;  because  it  was 
first  used  by  John  the  Baptist  and  the  apos- 
tles. Secondly,  it  is  also  more  expressive, 
on  account  of  the  distinct  acts,  (Rom.  vi.)" 
—  Theolog.  Problem.  Nov.  loc.  xiv.  prob. 
xi.  p.  657. 

11.  M.  Morus.  "Baptism  was  former- 
ly celebrated  by  plunging  the  whole  body 
in  water,  and  not  by  casting  a  few  drops 
of  water  on  the  forehead ;  that  representing 
death  and  the  resurrection  much  better 
than  this." — In  Mr.  SlennelVs  Answer  to 
Mr.  liussen,  p.  149. 

12.  Vossius.  "  All  the  particulars  that 
we  have  mentioned,  concerning  the  signifi- 
cation of  baptism,  will  appear  with  suffi- 
cient perspicuity  in  the  rite  of  immersion  ; 
but  not  equally  so  if  mere  sprinkling  be  used. 
It  should  not  be  supposed,  however,  that 
all  analogy  is  destroyed  by  it." — Disputat. 
de  Bap.  disp.  iii.  §  1(5. 

13.  Daille,  speaking  of  a  twofold  effect 
of  baptism,  says :  "  In  the  primitive  church, 
this  double  effect  of  baptism  was  more 
clearly  represented  in  the  external  action 
of  the  sacrament  (by  immersion)  than  it  is 
at  this  day." — Serm.  on  Epist.  to  Coloss.  on 
chap.  ii.  12.  p.  245. 

14.  Buddeus.  "  Though  immersion  is 
to  be  preferred,  yet  baptism  administered 
by  sprinkling-,  or  pouring,  is  not  therefore 
to  be  accounted  unlawful  ....  Immersion, 
which  was  used  in  former  times,  as  we 
have  before  declared,  was  a  symbol  and  an 
image  of  the  death  and  burial  of  Christ :  by 
which  we  are  taught,  that  the  remains  of 
sin,  which  are  called  the  old  man,  should 
also  be  put  to  death ;  that  is,  as  Paul  else- 
where speaks,  our  Jiesh,  with  its  affections 
aiid  lusts,  should  be  crucified.  For  in  that 
way,  we,  as  it  were,  die  and  are  buried 
with  Christ;  which  Paul  expressly  shows, 
Rom.  vi.  4.  An  emersion  out  of  the  water 
follows,  (Matt.  iii.  16,)  which  exhibits  a 
most  beautiful  image  of  the  resurrection  of 
Christ;  and  at  the  same  time  it  affords 
matter  of  instruction  concerning  that  spirit- 
ual resuiTection,  which  is  effected  by  daily 
renovation,  (Rom.  vi.  4.)  Now  though  all 
these  things  are  a  little  more  clearly  exhib- 
ited by  immersion,  than  by  pouring  or 
sprinkling ;  yet,  nevertheless  in  the  latter 
some  likeness  of  them   is  beheld:  seeing. 


PiEDOBAPTISM    EXAMINED. 


421 


even  by  pouring,  especially  if  it  be  perform- 
ed by  a  remarkably  large  quantity  of  wa- 
ter, the  infant  is  in  a  manner  covered  and 
buried  in  water ;  like  as  it  emerges  thence, 
when  the  water  poured  upon  it  is  all  run 
off." — Theolog.  Dogmat.  1.  v.  c.  i.  §  5,  8. 

15.  Dr.  Cave.  "  The  party  to  be  bap- 
tized was  wholly  immerged,  or  put  under 
water ;  whereby  they  did  more  notably  and 
significantly  express  the  three  great  ends 
and  effects  of  baptism." — Primitive  Chris- 
tianity, part  i.  chap.  x.  p.  203. 

16.  Dr.  Wall.  "  I  had  the  disadvantage 
[in  defending  the  common  practice]  to 
plead  for  a  way  of  baptism,  of  which  the 
best  I  could  say  was,  That  it  is  sufficient 
for  the  essence  of  baptism ;  but  could  not 
deny  the  other  (except  in  the  case  of  dan- 
ger of  health)  to  be  the  fittest ....  The 
immersion  of  the  person,  whether  infant  or 
adult,  in  the  posture  of  one  that  is  buried 
and  raised  up  again,  is  much  more  solemn, 
and  expresses  the  design  of  the  sacrament 
and  the  mystery  of  the  spiritual  washing 
much  better,  than  pouring  a  small  quantity 
of  water  on  the  face.  And  that  pouring  of 
water,  is  much  better  than  sprinkling,  or 
dropping  a  drop  of  water  on  it.  If  it  be 
done  in  the  church,  in,  or  at  the  font,  and 
the  congregation  do  join  in  the  prayers 
there  used ;  it  is  much  more  solemn  than  in 
a  bedchamber,  out  of  a  basin,  or  pipkin,  'ji. 
tea-cup,  or  a  punch-bowl ;  and  a  bed  cham- 
ber is  perhaps  not  quite  so  scandalous  as  a 
kitchen  or  stable,  to  which  things  look  as  if 
they  would  bring  it  at  last ....  We  have 
reason  to  give  God  thanks,  that  the  present 
orders  and  rubrics  of  our  church  are  all 
calculated  for  the  reforming  of  these  abu- 
ses, and  preserving  the  dignity  of  this  ho- 
ly sacrament ;  and  that  there  wants  noth- 
ing but  the  due  execution  of  them,  and  our 
conscientious  performing  of  that  which  we 
solemnly  promised  before  God  and  the  bish- 
op, when  we  had  the  charge  of  souls  com- 
mitted to  us,  that  ice  would  conform  to  the 
Liturgy  of  the  church  of  England,  as  it  is 
now  by  law  established  ....  I  know  that 
some  midwives  and  nurses  do,  on  the  chris- 
tening day,  (which  they  think  is  observed, 
not  so  much  for  the  sacrament  itself,  as  for 
their  showing  their  pride,  art,  and  finery.) 
dress  the  child's  head  bo,  that  the  face  of  it 
being  hid  deep  under  the  lace  and  trim- 
ming which  stands  up  so  high  on  each  side, 
the  minister  cannot  come  at  the  face  to 
pour  water  on  it,  so  as  that  it  may  run  off 
again  ;  but  what  water  he  pours,  will  run 
in  among  the  head-cloths,  which  really  is 
likely  to  do  the  child  more  hurt  than  dip- 
ping would  have  done." — Defence  of  Hist. 
Jnf  Bap.  p.  404—408. 

REFLKCTIONS. 

Reflect.    1.     Fro:n    these  quotations  wc 


learn,  that  immersion,  compared  with  pour- 
ing or  sprinkling,  has  the  honor  of  priori- 
ty, in  respect  of  time.  No.  4,  10,  14 ;  that 
it  is  more  significant,  No.  1 — IG;  that  it  is 
more  safe,  or  certain  of  being  right,  No.  5 ; 
and  that  one  of  these  learned  authors,  who 
had  well  studied  the  subject,  felt  by  painful 
experience  the  disadvantage  under  which 
a  Peedobaptist  labors,  and  the  arduous 
task  he  has  to  perform  when  he  undertakes 
to  defend  any  mode  of  administration  short 
of  dipping ;  because  the  best  he  can  say  of 
it  is,  that  the  essence  of  baptism  is  not 
wanting.  No.  16.  See  Chap.  III.  Reflect. 
IV. 

Reflect.  II.  I  can  hardly  forbear  suppos- 
ing that  the  attentive  reader  anticipates 
my  reflections  here,  and  is  ready  to  exclaim : 
What !  practise  a  mode  of  administering 
baptism,  that  is  rejected  by  one  half  of  the 
world ;  while  you  cannot  but  acknowledge, 
that  antiquity,  significancy,  and  safety  of 
being  right,  may  be  all  fairly  pleaded 
against  it  ?  As  if  they  professedly  imita- 
ted the  Roman  Catholics,  in  regard  to  the 
invocation  of  saints !  For  Chemnitius  tells 
us,  "Many  among  the  Papists  acknowl- 
edge, that  it  is  better,  more  agreeable  to 
rule,  more  certain,  and  more  safe  to  in- 
vocate  God  himself  in  the  name  of  Christ, 
than  to  address  prayer  to  saints."*  Strange 
that  there  should  be  such  charms  in  a 
religious  custom,  which  is  a  confessed 
variation  from  the  examples  of  the  apostles, 
of  martyrs,  of  Christians  almost  universally 
for  the  long  lime  of  tliirteen  hundred  years, 
and  of  so  great  a  part  of  those  who  bear 
the  character  of  Christians  at  this  day! 
Strange,  indeed,  that  any  who  are  the 
friends  of  Christ,  should  confessedly  impov- 
erish the  significancy  of  a  sacred  rite ;  and 
then  labor,  and  strive,  and  toil,  in  order 
to  prove  that  they  have  not  annihilated  the 
essence  of  it !  Very  singular  conduct  this, 
relating  to  an  ordinance  of  God,  a  branch 
of  divine  worship,  and  a  means  of  human 
happiness !  But  is  it  commendable,  is  it  jus- 
tifiable, is  it  rational,  that  the  professed  fol- 
lowers of  Jesus  Christ  should  study  to  find 
out  the  exact  boundaries  of  esse^ice,  in  a 
positive  institution ;  that  they  may  be  able 
to  determine  with  precision,  how  far  they 
may  vary  from  the  natural  import  of  our 
Lord's  command,  his  own  example,  and  the 
practice  of  his  ambassadors,  without  in- 
trenching on  what  is  essential  to  the  ap- 
pointment ?  Lei  candor,  let  common  sense 
determine.  Dr.  Mayo  has  well  observed, 
that  "all  great  errors  and  evils  in  the 
Christian  church  had  small  beginnings  ;  we 
are,  therefore,  not  to  make  light  of  those 
things  in  religion,  which  yet  may  not  be  of 
the  essence  thereof"! 


;.\;uii.  Council.  Trident,  p.  61 
.pnlosy  and  Shield,  p   166. 


E.\;ui 


422 


PiE  DO  BAPTISM     EXAMINED 


How  much  is  the  conduct  of  these  au- 
thors hke  that  of  tlie  Roman  CatlioHcs  in 
another  case  !  The  latter,  we  know,  ad- 
minister the  Lord's  supper  to  the  people 
in  one  kind ;  even  while  they  cannot  but 
acknowledge  that  Christ  appointed  the  use 
of  wine,  as  well  as  of  bread  ;  that  the  apos 
ties  administered  both  kinds;  that  the 
church  for  many  centuries  received  the 
sacred  supper  in  both  kinds  ;  and  that  the 
representation  of  our  Lord's  death  is  more 
complete,  by  the  administration  of  both 
kinds  ;  after  all  these  concessions  pretend 
ing,  that  they  do  not  intrench  on  the  essence 
of  the  ordinance,  by  administering  the  ordi 
nance,  by  administering  the  bread  only ! 
But,  strange  as  their  procedure  is,  it  must 
be  with  an  ill  grace  that  any  of  the  writers 
here  produced  object  against  that  mutila 
tion  of  the  holy  supper.  For  though  they 
do  not  explicitly  avow,  they  seem  entirely 
to  approve  the  reasoning  of  Bellarmine, 
when  he  speaks  in  the  folowing  manner: 
"  Though  more  grace  and  advantage  be 
received  by  partaking  of  both  kinds,  than 
only  of  one,  it  is  not  therefore  necessary 
that  all  should  communicate  of  botli  spe 
cies ;  because  of  two  evils ;  the  less  ought 
always  to  be  chosen.  Now,  it  is  a  less  evil 
that  some  persons  should  want  a  benefit 
which  is  not  necessary,  than  that  the  sacra- 
ment should  be  exposed  to  the  evident  dan 
ger  of  being  irreverently  used."*  It  is 
danger  of  irreverence,  we  see,  that  is 
pleaded  by  Papists  'or  their  mutilation  of 
the  holy  supper :  it  is  also  danger  of  inde- 
cency, or  of  health,  which  urges  Peedobap- 
tiste  to  lay  aside  immersion,  as  the  reader 
may  learn  from  the  following  chapter. 
How  lamentable  to  reflect,  that,  respecting 
the  administration  of  positive  appointments, 
there  should  be  such  a  coalition  between  the 
subjects  of  the  tripple  crown  and  professed 
Protestants ! 

Besides,  the  best  evidence  yet  produced, 
that  pouring  or  sprinkling  contains  the  es- 
sence of  baptism,  has  always  been  treated, 
by  a  very  large  part  of  the  Christian  world, 
as  extremely  doubtful.  In  proof  of  this  as- 
sertion, I  appeal  to  the  authorities  pro- 
duced, Chap.  IV.  and  V.  and  to  those 
which  follow  in  the  next.  Being  taught, 
therefore,  by  so  many  respectable  Psedo- 
baptists,  that  the  radical  idea  of  the  term, 
baptism,  the  chief  design  of  the  ordinance, 
tlie  apostolic  example,  the  present  practice 
of  one  half  of  the  Christian  world,  and  the 
emphasis  of  signification,  are  all  in  favor 
of  immersion  ;  we  must  stand  acquitted  of 
blame,  and  our  conduct  in  regard  to  dip- 
ping deserve  imitation.  It  cannot  indeed 
be  otherwise,  except  it  should  hereafter 
appear,   that  substantial  reasons  may  be 


assigned  for  altering  the  practice  of  immer- 
sion to  that  of  pouring  or  of  sprinkling: 
and  substantial  they  must  be  to  answer  so 
important  an  end,  in  the  face  of  all  these 
concessions  and  all  this  evidence.  It  would 
be  the  height  of  precipitancy,  and  little 
short  of  religious  madness  to  desert,  with- 
out the  most  cogent  reasons,  a  practice 
thus  recommended,  for  one  that  appears 
in  such  embarrassment.  What  those  rea- 
sons are,  that  have  been  thought  sufficient 
by  many  of  the  most  learned  Pasdobaptists ; 
what  their  force,  and  what  regard  they  de- 
serve, must  be  considered  in  the  following 
chapter. 


CHAPTER   VII. 

The  Reasons,  Rise,  and  Prevalence  of 
Pouring,  or  Sprinkling,  instead  of  Im- 
mersion. 

Deylingius.  "  So  long  as  the  apostles 
lived,  as  many  believe,  immersion  only 
was  used:*  to  which  afterward,  perhaps, 
they  added  a  kind  of  affusion,  such  as  the 
Greeks  practise  at  this  day,  after  having 
performed  the  trine  immersion.  At  length 
after  the  apostles  were  dead,  the  baptism 
of  clinics  was  known  ;  when  disease,  or  ex- 
treme necessity  in  any  other  respect,  for- 
bade immersion,  sprinkling  and  pouring 
began  to  be  introduced  ;  which  in  a  course 
of  time  were  retained,  plunging  being  neg- 
lected. For  in  following  times,  when  adult 
persons  were  very  seldom  baptized,  infants 
were  initiated  into  the  Christian  church 
by  pouring  and  by  sprinkling." —  Observat 
Sac.  pars.  iii.  observ.  xxvi.  §  2. 

2.  Salmasius :  "  The  clinics  only,  be- 
cause they  were  confined  to  their  beds, 
were  baptized  in  a  manner  of  which  they 
were  capable ;  not  in  the  entire  laver,  as 
those  who  plunge  the  head  under  water, 
but  the  ^chole  body  had  water  poured  upon 
it.  As  Cypr.  iv.  epist.  vii.  Thus  Nova- 
tus  when  sick,  received  baptism;  being 
(neptxvOeis)  besprinkled,  not  (/^anrio-esij)  bap- 
tized. Euseb.  vi.  Hist.  cap.  xliii." — Apud 
Witsium  CEcon.  Feed.  1.  iv.  c.  xvi.  §  13. 

3.  Mr.  Formey.  "  Putting  off  their 
clothes,  they  were  dipped  three  times  in 
water;  but  when  they  administered  bap- 
tism to  the  cliniques,  i.  e.  to  those  who  were 
confined  to  their  beds  from  illness,  they 
made  use  only  of  simple  sprinkling." — 
Abi-idg.  Eccles.  Hist.  vol.  i.  p.  33. 

4.  Turrettinus.  "  Immersion  was  used 
in  former   times  and  in  warm  climates,  as 


'  Apud  Chamionini,  Panstrat.  torn.  iv.  1.  ix.  c.  x.  §  6. 


*  Of  this  opinion  is  Mr.  Picart,  who  says:  "Baptism 
by  ablution,  or  aspersion,  was  not  kno^vn  in  the  first 
century  of  the  churcli,  when  immersion  was  only  used  ; 
and  it  is  said  it  continued  so  till  St.  Gregory's  time  " 
Relig.  Cerem.  vol.  ii.  p.  82. 


P^DOBAPTISM    EXAMINED. 


423 


we  are  taught  by  the  practice  of  John  the 
Baptist,  (Matt.  iii.  6,  16 ;)  of  Christ's  apos- 
tles, (John  iii.  22,  and  iv.  1,  2 ;)  and  of 
Philip,  (Acts  viii.  38.)  But  now,  especially 
in  cold  countries,  when  the  church  began 
to  extend  itself  towards  the  north,  plung- 
ing {KaTa-iTovTiaiiOi)  was  changed  into  sprink- 
ling, and  aspersion  only  is  used." — Listi- 
lut.  Loc.  xix.  quasst.  xi.  §  11. 

5.  Mr.  W.  Perkins.  "  The  ancient  cus- 
tom of  baptizing  was  to  dip ;  and,  as  it  were, 
to  dive  all  the  body  of  the  baptized  in  the 
water,  as  may  appear  in  Paul,  Rom.  vi. 
and  the  councils  of  Laodicea  and  Neocses- 
area ;  but  now,  especially  in  cold  countries, 
the  church  useth  only  to  sprinkle  the  bap- 
tized, by  reason  of  children's  weakness  ;  for 
very  few  of  ripe  years  are  novz-a-days  bap- 
tized. We  need  not  much  to  marvel  at 
this  alteration,  seeing  charity  and  neces 
sity  may  dispense  with  ceremonies,  and 
mitigate  in  equity  the  sharpness  of  them." 
—  Works,  vol.  i.  p.  74,  edit.  1608. 

6.  Dr.  Manton.  '•  You  will  say,  If  the 
rite  [of  immersion]  hath  this  signification, 
[Christ's  death  for  sin,  and  our  death  to 
sin]  why  is  it  not  retained?  I  answer, 
Christianity  lieth  not  in  ceremonies:  the 
principal  thing  in  baptism  is  the  washing 
away  of  sin,  (Acts  xxii.  16;)  that  may  be 
done  by  pouring  on  of  water,  as  well  as  dip- 
ping."— Serin,  on  Rom.  vi.  4. 

7.  Walaeus.  '"  In  warm  countries,  the 
ancients  practised  an  immersion  of  the 
whole  body ;  but  in  colder  climates,  they 
generally  used  aspersion :  because,  a  cere- 
mony that  is  fi-ee  ought  always  to  give  way 
to  cha.niy."—Enc/iiridium,  de  Bapf  p. 
425 

8.  Pamelius.  "  Whereas  the  sick,  by 
reason  of  their  illness,  could  not  be  immers- 
ed or  plunged  (which,  properly  speaking, 
is  to  be  baptized,)  they  had  the  salutary 
water  poured  upon  them,  or  were  sprinkled 
with  it.  For  the  same  reason,  I  think,  the 
custom  of  sprinkling  now  used,  first  began 
to  be  observed  by  the  western  church; 
namely,  on  account  of  the  tenderness  of  in- 
fants, seeing  the  baptism  of  adults  was  now 
very  seldom  practised." — Apud.  Forbesium, 
Instruct.  Hist.  Theolog.  1.  x.  c.  v.  §  57. 

9.  Hoornbeekius.  "  In  the  eastern  church- 
es baptism  was  more  anciently  adminis- 
tered by  immersing  the  body  in  water. 
Alterward,  first  in  the  western  churches, 
on  account  of  the  coldness  of  the  countries, 
bathing  being  less  in  use  than  in  the  east 
and  the  tender  age  of  those  that  were  bap 
tized,  dipping  or  sprinkling  was  admitted." 
— Miscell.  Sac.  1.  i.  c.  xvii.  sect.  iv.  §  1 

10.  Grotius.  "The  custom  of  pouring  or 
sprinkling  seemes  to  have  prevailed  in  fa- 
vor of  those  that  were  dangerously  ill,  and 
were  desirous  of  giving  up  themselves  to 
Christ ;  whom  others   called  clinics 


the  Epistle  of  Cyprian  to  Magnus." — Apud 
Poll  Syjiopsin,  ad  Matt.  iii.  6. 

11.  H.  Altingius.  "  The  baptismal  wash- 
ing, in  warm  countries  and  ancient  times, 
was  performed  by  inanersion  ;  but  now,  es- 
pecially in  cold  countries,  it  is  pertbrnied 
by  only  sprinkling  ....  The  cause  of  the 
alteration  is,  that  immersion,  which  was 
used  in  the  warm  eastern  and  southern 
countries,  is  less  convenient  in  the  cold 
western  and  northern  climates  ;  where  there 
is  danger  of  health  from  immersion,  espe- 
cially of  infants.  And  therefore  that  rule 
is  here  in  force ;  '  I  will  have  mercy  and 
not  sacrifice.' " — Loci  Conimun.  pars  i.  loc. 
xii.  pp.  198,  199.  Theolog.  Problem.  Nov. 
loc.  xiv.  prob.  xi.  p.  657. 

12.  E.  Spanhemius.  "In  these  north- 
ern and  colder  countries,  out  of  regard  to 
the  tender  age  of  infants,  we  use  aspersion 
in  the  place  of  immersion ;  whioh,  of  old, 
was  usually  practised,  either  in  open  rivers 
or  in  private  baptisteries,  and  vessels  filled 
with  water." — Disputat.  Syntag.  Disp.  de 
Bap.  §  16. 

13.  Q,uenstedius.  "  When  occasion  was 
but  seldom  given  of  baptizing  adults,  and 
very  frequently  of  baptizing  infants,  the 
church  consulted  their  weakness ;  whence, 
by  little  and  little,  aspersion  was  intro- 
duced, till  at  length,  immersion  being  laid 
aside,  it  prevailed.  Of  which  change  there 
was  a  threefold  reason ;  the  tenderness  of 
infants — shame,  especially  in  regard  to  fe- 
male catechumens — and  because,  even  in 
the  very  act  of  baptizing,  'datura  cursuin 
suum  tenet ;  sicut  contigit  magnis  impp.  in 
orient  Constantino  Copronymo  cognomin- 
ato,  et  in  occidente  Wenceslao ;  qui  cum 
immergerentur,  aquam  baptismalem  tnacu- 
larunt.''^* — Antiq.  Bib.  c.  iv.  sect  ii.  num.  i. 
§  4.  p.  319. 

14.  Riissenius.  "  Though  in  warm  coun- 
tries immersion  was  practised  in  former 
times,  yet  now,  especially  in  colder  chmates, 
aspersion  may  be  rightly  used." — Summa. 
Theolog.  loc.  xvii.  §  31. 

15.  Keckermannus.  "  Though  the  term 
baptism  properly  signifies  immersion,  and 
though  also  in  the  ancient  church,  thro'jgh 
the  eastern  countries,  when  baptism  wa.s 
administered,  it  was,  not  by  sprinkling,  but 
by  immersion ;  yet  in  the  colder  parts  of 
Christendom,  aspersion  is  used  instead  of 
immersion,  on  account  of  infants :  because 
charity  and  necessity  may  dispense  with 
ceremonies,  and  temper  them  with  gentle- 
ness, so  far  as  may  be  done  witliont  injuring 
the  analogy." — Systein.  Theolog.  l.iii.  c.  viii. 

16.  Piscator.     "  Whether  the  whole  body 


*  Had  any  Baptist  assiL'iied  such  a  reason  for  iimmi- 
sion's  being  laid  aside,  lie  would,  I  siisjipct,  have  been 
charged  with  gross  indelicacy,  and  loaded  with  cenMin^, 
by  many  of  our  opposers;  even  though  they  could  noi 
have  disproved  the  fact.  This,  however,  proceeds  from 
sjpplao  eminent  I.nlheran,  who  whs  no  liinml  to  the  Ba^»- 
Uutg.    See  Hist,  of  Popery,  vol  i.  p.  141. 


424 


PiEDOBAPTISM     EXAMINED, 


be  dipped,  and  that  thrice,  or  once;  or 
whether  water  be  only  poured  or  sprinliled 
on  the  party ;  this  ought  to  be  free  to  the 
churches,  according  to  the  difference  of 
countries." — Aphoiismi  Doct.  Christ,  loc 
xxiv.  aph.  9 

17.  Mr.  Rich.  Baxter.  "  We  grant  that 
baptism  then  [in  the  primitive  times]  was 
by  washing  the  whole  body ;  and  did  not 
the  difference  of  our  cold  country,  as  to 
that  hot  one,  teach  us  to  remember,  <  I  will 
have  mercy  and  not  sacrifice,'  it  should  be 
eo  here." — Paraphrase  on  the  New  Test, 
at  Matt.  iii.  6. 

18.  Bp.  Burnet.  "  The  danger  of  dip- 
ping in  cold  chmates,  may  be  a  very  good 
reason  for  changing  the  form  of  baptism  to 
sprinkling."— l^jrpostiion  of  Thiriy-nme 
Articles,  p.  426.  . 

19.  Venema.  "Sprinkling  was  used  in 
the  last  moments  of  life,  on  such  as  were 
called  clinics;  and  also  where  there  was 
not  a  sufficient  quantity  of  water." — Hist. 
Ecdes.  tom.  iv.  secul.  iv.  §  110. 

20.  Dr.  Towerson.  "  The  first  mention 
we  find  of  aspersion  in  the  baptism  of  the 
elder  sort,  was  in  the  case  of  the  clinici,  or 
men  who  received  baptism  upon  their  sick 
beds ;  and  that  baptism  is  represented  by 
S.  Cyprian  as  legitimate,  upon  the  account 
of  the  necessity  that  compelled  it,  and  the 
presumption  there  was  ol"  God's  gracious 
acceptation  thereof  because  of  it.  By 
which  means  the  lawfulness  of  any  other 
baptism  than  by  an  immersion  will  be 
found  to  lie  in  the  necessity  there  may 
sometimes  be  of  another  manner  of  admin- 
istration of  it."— Of  the  Sacram.  of  Bap. 
part.  iii.  pp.  59,  60. 

21.  Sir  John  Floyer.  «  The  church  of 
Rome  hath  drawn  short  compendiums  of 
both  sacraments.  In  the  eucharist,  they 
use  only  the  wafer,  and  instead  of  immer- 
sion they  introduced  aspersion.  ...  I  have 
now  given  what  testimony  I  could  find  in 
our  English  authors,  to  prove  the  practice 
of  immersion  from  the  time  the  Britons 
and  Saxons  were  baptized,  till  king  James's 
days  ;  when  the  people  grew  peevish  with 
all  ancient  ceremonies,  and  through  the  love 
of  novelty,  and  the  niceness  of  parents, 
and  the  pretence  of  modesty,  they  laid 
aside  immersion  ;  which  never  was  abroga- 
ted by  any  canon  but  is  still  recommended  by 
the  present  rubric  of  our  church,  which  or- 
ders the  child  to  be  dipped  discreetly  and 
warily."— 7//,?^  of  Cold  Bathing,  p.  15,  61. 

22.  Dr.  R.  Wetham.  "  The  word  bap- 
tism signifies  a  washing,  particularly  when 
it  is  done  by  immersion,  or  by  dipping,  or 
plunging  a  tiling  under  water,  which  was 
formerly  the  ordinary  way  of  administra- 
ting the  .'incramcnt  of  baptism.  But  the 
church,  whir-li  cannot  change  the  least  ar- 
ticle of  Uic  Chri.slian  faitli.  io  not  go  tied  up 


in  matters  of  discipline  and  ceremonies. 
Not  only  the  Catholic  church,  but  also  the 
pretended  Reformed  churches,  have  altered 
this  primitive  custom  in  giving  the  sacra- 
ment of  baptism,  and  now  allow  of  bap- 
tism by  pouring  or  sprinkling  water  on  the 
person  baptized.  Nay,  many  of  their 
ministers  do  it  now-a-days  by  filliping  a 
wet  finger  and  thumb  over  a  child's  head, 
or  by  shaking  a  wet  finger  or  two  over  the 
child,  which  it  is  hard  enough  to  call  a  bap- 
tizing in  any  sense." — Annotation  on  the 
New  Test,  at  Matt.  iii.  6. 

23.  Dr.  Wall.  "  In  the  case  of  sickness, 
weakness,  haste,  want  of  quantity  of  wa- 
ter, or  such  like  extraordinary  occasions, 
baptism  by  affusion  of  water  on  the  face, 
was  by  ancients  counted  sufficient  baptism. 
I  shall  out  of  many  proofs  of  it  produce 
two  or  three  of  the  most  ancient.  Anno 
Dom.  two  hundred  and  fifty  one.  Novation 
was,  by  one  party  of  the  clergy  and  peo- 
ple of  Rome,  chosen  bishop  of  that  church 
in  a  schismatical  way,  and  in  opposition  to 
Cornehus,  who  had  been  before  chosen  by 
the  major  part,  and  was  already  ordained. 
Cornelius  does  in  a  letter  to  Fabius,  bishop 
of  Antioch,  vindicate  his  right,  showing 
that  Novation  came  not  canonically  to  his 
orders  of  priesthood,  much  less  was  capa- 
ble of  being  chosen  bishop;  for  that  'all 
the  clergy  and  a  great  many  of  the  laity, 
were  against  his  being  ordained  presbyter, 
because  it  was  not  lawful  (they  said)  for 
any  one  that  had  been  baptized  in  his  bed 

in  time  of  sickness,  [roi/  ev  k\ivii  iia  vocov    Trcpi- 

XveevTa]  as  he  had  been,  to  be  admitted  to 
any  office  of  the  clergy'.  .  . .  France  seems 
to  have  been  the  first  country  in  the  world 
where  baptism  by  affusion   was  used  ordi- 
narily to  persons  in  health,  and  in  the  pub- 
lic way  of  administering  it.  .  .  .  It  being  al- 
lowed to   weak  children   [in  the  reign  of 
queen  Elizabeth]  to  be  baptized  by  asper- 
sion, many  fond   ladies  and  gentlewomen 
first,  and  then  by  degrees  the  common  peo- 
ple would  obtain  the  favor  of  the  priest  to 
have  their  children  pass  for  weak  children 
too  tender  to  endure  dipping  in  the  water. 
Especially,   as  Mr.   Walker  observes  '  if 
some  instance  really  were  or  were  but  fan- 
cied or  framed,  of  some  child's  taking  hurt 
by  it'.  .  .  .  Calvin  had  not  only    given  his 
dictate  in  his  Institutions,  that  'the   differ- 
ence is  of  no  moment,  whether  he  that  is 
baptized  be  dipped  all  over,  and  if  so,  wheth- 
er thrice  or  once :  or  whether  he  be  only  wet- 
ted by  the  water  poured  on  him :'  but  he 
had  also  drawn  up  for  the  use  of  his  church 
at  Geneva,  and  afterwards  published  to  the 
world,  A  form  of  administering  the  Sacra- 
ments ;  where,  when  he  comes  to  order  the 
act  of  baptizing,  he  words  it  thus  :  '  Then 
the   minister  of  baptism   pours  water  on 
the  infant,'  saying,  '  I  baptize  thee,'  and  so 


PiEDOBAPTISM    EXAMINED. 


425 


on.  There  had  been — some  synods  in 
some  dioceses  of  France,  that  had  spoken 
of  affusion  without  mentioning  immersion  at 
all,  that  being  the  common  practice ;  but 
for  an  office  or  hturgy  of  any  church,  this 
is,  I  beheve,  the  first  in  the  world  that  pre- 
scribes aspersion  absolutely.  .  . .  And  for 
sprinkling,  properly  called,  it  seems  it  was, 
at  sixteen  hundred  and  forty-five,  just  then 
beginning,  and  used  by  very  few.  It  must 
have  begim  in  the  disorderly  times  after 
forly-one.  . . .  But  then  came  The  Directo- 
ry, and  says :  '  Baptism  is  to  be  adminis- 
tered, not  in  private  places,  or  privately ; 
hut  in  the  place  of  worship,  and  in  the  face 
of  the  congregation,'  and  so  on.  '  And  not 
in  the  places  where  fonts,  in  the  time  of 
Popery,  were  unfitly  and  superstitiously 
placed.'  So,  they  reformed  the  font  into  a 
basin.  This  learned  Assembly  could  not 
remember,  that  fonts  to  baptize  in,  had  been 
always  used  by  the  primitive  Christians, 
long  before  the  begirming  of  Popery,  and 
ever  since  churches  were  built;  but  that 
sprinkling,  for  the  common  use  of  baptizing 
was  really  introduced  (in  France  first,  and 
then  in  other  Popish  countries,)  in  times  of 
Popery.  And  that  accordingly,  all  those 
countries  in  which  the  usurped  power  of  the 
Pope  is,  or  has  formerly  been  owned,  have 
LEFT  OFF  dipping  of  children  in  the  font: 
but  that  all  other  countries  in  the  world, 
which  had  never  regarded  his  authority,  do 
stilt  use  it  ;  and  that  basins,  except  in  case 
of  necessity,  were  never  used  by  Papists, 
or  any  other  Christians  whatsoever,  till 
BY  THEMSELVES.  .  .  .  What  has  been  said 
of  this  custom  of  pouring  or  sprinkling 
water  in  the  ordinary  use  of  baptism,  is  to 
be  understood  only  in  reference  to  these 
western  parts  of  Europe ;  for  it  is  used  or- 
dinarily no  where  else.  The  Greek 
church,  in  all  the  branches  of  it,  does  still 
use  immersion;  and  they  hardly  count 
a  child,  except  in  case  of  sickness,  well 
baptized  without  it:  and  so  do  all  other 
Christians  in  the  world,  except  the  Latins. 
That  which  I  hinted  before,  is  a  rule  that 
does  not  fail  in  any  particular  that  I  know 
of;  viz.  All  the  nations  of  Christians  that 
do  now,  or  formerly  did  submit  to  the  au- 
thority of  the  bishop  of  Rome,  do  ordinari- 
ly baptize  their  infants  by  pouring,  or 
sprinkling.  And  though  the  English  re- 
ceived not  this  custom  till  after  the  decay 
of  Popery,  yet  they  have  since  received  it 
from  such  neighbor  nations  as  had  begun 
it  in  the  time  of  the  Pope's  power.  But 
all  other  Christians  in  the  icorld,  who  never 
owned  the  Pope's  usurped  power,  do,  and 

EVER  DID,  DIP  THEIR  INFANTS  IN  THE  ORDI- 
NARY DSE." — Hist,  of  Inf.  Bap.  part  ii. 
chap.  ix.  pp.  463,  467,  470,  471,  472_,  477. 

24.  Anonymous.  "  The  custom  of  sprink- 
ling: children,  instead  of  dipping  them  in 

Vol.  1.— B* 


the  font,  which  at  first  was  allowed  in  case 
of  the  weakness  or  sickness  of  the  infant, 
has  so  far  prevailed,  that  immersion  is  at 
length  quite  excluded.  What  principally 
tended  to  confirm  the  practice  of  affusion 
or  sprinkUng  was,  that  several  of  our  Pro- 
testant divines,  flying  into  Germany  and 
Switzerland  during  the  bloody  reign  of 
queen  Mary,  and  returning  home  when 
queen  Elizabeth  came  to  the  crown, 
brought  back  with  them  a  great  zeal  for 
the  Protestant  churches  beyond  sea,  where 
they  had  been  sheltered  and  received; 
and  having  observed  that,  at  Geneva,  and 
some  other  places,  baptism  was  adminis- 
tered by  sprinkling,  they  thought  they 
could  not  do  the  church  of  England  a 
greater  piece  of  service  than  by  introduc- 
ing a  practice  dictated  by  so  great  an 
oracle  as  Calvin.  This,  together  witli  the 
coldness  of  our  northern  climate,  was  what 
contributed  to  banish  entirely  the  practice 
of  dipping  infants  in  the  font." — hncyclo- 
pced.  Britan.  article,  Baptism,  vol.  ii.  p. 
996. 

REFLECTIONS. 

Reflect.  I.  By  the  quotations  here  pro- 
duced from  eminent  Pfedobaptists,  we  are 
taught,  that  the  most  ancient  instance  on 
ecclesiastical  record,  which  is  yet  adduced, 
of  pouring  or  sprinkling,  is  that  of  Nova- 
tian,  in  the  year  two  hundred  and  fifty-one. 
No.  23 ;  that  the  reason  of  it,  both  then 
and  afterwards,  was  not  any  real,  nor  even 
pretended  command  or  example,  in  the 
New  Testament;  but  a  supposed  necessity 
arising,  either  from  bodily  disease,  a  want 
of  water  for  immersion,  or  some  other  sim- 
ilar circumstance.  No.  1,  2,  3,  7,  8,  10,  16, 
20 ;  that  even  then,  the  water  was  applied 
by  pouring  upon  or  sprinkling,  not  the 
face,  but  tTie  whole  body.  No.  2 ;  that  it 
was  considered  as  an  imperfect  adminis- 
tration of  the  ordinance ;  so  imperfect, 
as  rendered  the  subject  of  it  ineligible 
to  the  ministerial  office,  and  was  de- 
nominated sprinkling,  not  baptizing,  No. 
2,  23 ;  that  pouring,  or  sprinkling,  as  a 
common  practice,  originated  in  the  apostate 
church  of  Rome,  and  that  the  Protestant 
churches  thence  derived  it.  No.  21,  23;  that 
this  mode  of  proceeding  commenced  among 
the  English  in  the  time  of  Q,ueen  Elizabeth, 
but  that  immersion  was  the  prevailing 
practice  till  the  reign  of  James  I.,  No.  21, 
23 ;  that  the  reasons  of  this  alteration  in 
England  were,  the  love  of  novelty,  nice- 
ness  of  parents,  pretence  of  modesty,  and 
a  high  regard  for  the  character  of  Calvin, 
No.  21,  23,  24;  that  Calvin's  form  of  ad- 
ministering the  sacraments  was  prol)al)ly 
the  first  in  the  world,  that  prescribed  pour- 
ing  absolutely,    No.   23;    tiiat   sprinkling, 


426 


PiSDOBAPTiSM    EXAMINED. 


strictly  eo  called,  did  not  commence  in 
England,  till  the  year  sixteen  hundred  and 
ibrty-five,  and  was  then  used  by  very  few. 
ibid. ;  that  the  assembly  of  divines  at 
Westminster,  converted  the  font  into  a  ba- 
sin ;  and  that  basins,  unless  in  case  of  ne- 
cessity, had  never  been  used  by  Papists 
or  any  other  Christians  whatever,  till  by 
the  members  of  that  assembly,  ibid. ;  that 
Roman  Catholics  ridicule  some  of  the  Pro 
testant  ministers,  for  using  only  a  few  drops 
of  water.  No.  22  ;  that  the  reasons  assigned 
for  this  novel  mode  of  proceeding  are, 
coldness  of  climate.  No.  4,  5,  7,  8,  9,  11,  12, 
14,  15,  17,  18 ;  tenderness  of  infants.  No. 
5,  8,  13 ;  Christianity's  not  consisting  in 
ceremonies.  No.  6 ;  that  sacred  maxim, 
"  God  will  have  mercy  and  not  sacrifice," 
No.  11,  12;  the  authority  of  the  church  to 
alter  ceremoniaf  appointments,  No.  22 ;  and 
(most  delicately  to  crown  the  whole)  be 
cause  in  the  very  act  of  baptizing,  it  was 
observed  that  natura  cvrs7i.m  siimn  tenet, 
No.  13  ;  finally,  that  all  the  Christians  in 
the  world,  who  never  owned  the  Pope's 
usurped  power,  now  do,  and  ever  did,  dip 
their  children  in  the  common  course  of 
their  practice.  No.  23.  Such  is  tlie  infor- 
mation which  these  learned  authors  give. 

Reflect.  II.  According  to  tliis  represen- 
tation, tlie  practice  of  pouring  and  sprink- 
ling makes  but  a  poor  figure  in  the  eyes  of 
a  consistent  Protestant ;  for,  if  this  be  a 
just  account,  it  had  no  existence  till  many 
corruptions  had  taken  deep  root  in  the 
church  ;  it  originated  in  dangerous  error ; 
was  fostered  by  the  mother  of  abomina- 
tions ;  and  under  the  powerful  influence  of 
her  authority  and  lier  example,  it  became 
the  general  custom  in  all  those  parts  of  tlie 
world  to  which  her  tjTanny  ever  extended ; 
BUT  NO  WHERE  ELSE.  It  sccms  to  have 
been  under  the  combined  operation  of  dif- 
ferent errors  that  the  practice  took  its  rise. 
For  though,  as  Mr.  Henry  Justly  observes, 
"Many  in  the  primitive  Lnnes,  upon  a 
mistaken  apprehension  of  the  unpardona- 
bleness  of  sin  committed  after  baptism,  de- 
ferred it  long,  some  even  till  the  dying 
moment  ;"*  yet  they  imagined  the  ordi- 
nance necessary  to  their  salvation.  When, 
therefore,  they  were  seized  with  affliction, 
confined  to  their  beds,  and  apprehensive  of 
death,  the  expedient  of  pouring,  or  of 
sprinkling,  was  devised  in  the  pressing 
emergency,  as  a  happy  succedaneum  for 
immersion.  That  laborious  and  learned 
enquirer.  Dr.  Wall,  could  find  no  instance, 
of  the  kind,  prior  to  the  case  of  Novatian ; 
which  case  is  thus  described  in  Eusebius : 
"  He  fell  into  a  grevious  distemper,  and  it 
being  supposed  that  he  would  die  immedi- 
ately, he  received  baptism,  being  besprink- 


'Trealise  on  Baptism,  p.  'Z7. 


led  with  water  on  the  bed  whereon  he  lay, 
if  that  can  be  termed  baptism."*  On 
which  passage  Valesius  observes :  "  This 
word,  ncfuxvOeis,  Rufinus  very  well  renders 
perfusiis,  besprinkled.  For  people  which 
were  sick  and  baptized  in  their  beds,  could 
not  be  dipped  in  water  by  the  priest,  but 
were  sprinkled  Avith  water  by  him.  This 
baptism  was  thought  imperfect,  and  not 
solemn,  for  several  reasons.  Also  they  who' 
were  thus  baptized,  were  called  ever  af- 
terwards cLiNici ;  and,  by  the  twelfth 
canon  of  the  Council  of  Neocsesarea,  these 
clinici  were  prohibited  priesthood."  Yea, 
so  imperfect  was  this  baptism  esteemed, 
that  Bp.  Taylor  tells  us :  "  It  was  a  formal 
and  solemn  question,  made  by  Magnus  to 
Cyprian,  Whether  they  are  to  be  esteemed 
right  Christians  who  were  only  sprinkled 
with  water,  and  not  washed  or  dipped? 
He  [Cyprian]  answers,  that  the  baptism 
was  good,  when  it  was  done  in  the  case  of 
necessity;  God  pardoning,  and  necessity 
compelling.  And  this,"  adds  the  bishop, 
"  is  the  sense  and  law  of  the  church  of 
England :  not  that  it  be  indift'erent,  but  that 
all  infants  be  dipped,  except  in  cases  of 
sickness,  and  then  sprinkling  is  pern\itted."t 
Now,  that  this  clinical  baptism  had  no  exis- 
tence in  the  apostolic  times,  we  are  led  to 
conclude,  not  only  by  considering  the  er- 
roneous foundation  on  which  it  rests,  and 
the  total  silence  of  the  New  Testament 
concerning  it,  but  also  by  the  testimony  of 
some  learned  Pfedobaptists.  Witness  Alt- 
mannus,  who  says,  ''  It  has  not  yet  been 
proved,  that  the  baptism  of  clinics  was 
used  in  the  time  of  the  apostles ;  nor,  cer- 
tainly, can  any  passages  be  produced  from 
the  apostolic  writings,  nor  from  those  of 
the  first  fathers,  from  which  it  may  be  con- 
cluded that  it  is  a  rife  of  such  great  an- 
tiquify."J     See  Chap.  IV.  No.  84. 

It  is  worthy  to  be  remarked,  that  a  grosa 
mistake  about  the  necessity  of  baptism, 
not  only  introduced  sprinkling  instead  of^ 
immersion ;  but,  in  some  instances,  has 
operated  so  (ar  as  entirely  to  exclude  wa- 
ter from  any  concern  in  the  ordinance. 
The  following  examples  have  occurred  to 
observation,  in  the  course  of  my  reading. 
Nicephorus  informs  us,  that  a  certain  Jew, 
performing  a  journey  in  company  with 
Christians,  and  being  suddenly  seized  with 
a  dangerous  illness,  earnestly  desired  bap- 
tism at  the  hands  of  his  fellow  travellers. 
They,  not  having  a  priest  in  their  company, 
and  being  destitute  of  water,  were  at  first 
reluctant  I  but,  he  conjuring  them  not  to 
deny  him  the  favor,  they  yielded  to  his 
request.  On  which,  taking  oft'  his  clothes, 
they  sprinkled  him  thrice  with  sand  instead 


■  Ecrles.  IIi«t.  h.  vi.  chap,  xliii.     Cainbridife,  1683. 
t  Ductor  Diibitanliiim.  b.  iii.  chap.  iv.  rule  15. 
S  Meieleni.  Philolng.  Critic, torn.  lii.  p.  131. 


P^DOBAPTISM    EXAMINED. 


427 


of  water;  adding,  that  they  "baptized 
him,  in  the  name  of  the  Father,"  and  so 
on.*  Deyhngius  furnishes  another  exam 
pie  of  a  singular  kind.  He  tells  us,  that 
near  the  beginning  of  the  Reformation,  a 
certain  midwife  in  Thuringia,  under  the 
fair  pretext  of  necessity,  baptized  some 
sickly  children  without  water,  merely  by 
pronouncing  these  words ;  "  I  baptize  thee 
in  the  name,"  and  so  on.  The  same  learn- 
ed author,  from  Seckendorf,  mentions  oth- 
ers who  taught  that  baptism  might  be  ad- 
ministered without  water.f  To  baptize 
by  sprinkling  a  few  drops  of  water;  to 
BAPTIZE  by  sprinkling  of  sand,  without 
any  water ;  to  baptize  by  merely  pro 
nouncing  a  form  of  words ;  what  misno 
mers  they  are  !  and  what  an  improvement 
on  the  institution  of  Christ !  I  will  here 
add  the  following  words  of  Dr.  Willett : 
"  We  condemn  the  foolish  and  ungodly 
practices  and  inventions  of  heretics,  that 
either  exclude  water  altogether,  as  the 
Manichees,  with  others ;  or  do  use  any  oth- 
er element,  as  the  Jacobites,  that,  instead 
of  water,  burned  them  that  were  to  be  bap- 
tized with  an  hot  iron ;  or  as  the  Ethiopi- 
ans, which  are  called  Abissines,  that  used 
fire  instead  of  water ;  misconstruing  the 
words  of  the  gospel,  (Matt.  iii.  11.)"+ 

Reflect.  III.  The  reasons  assigned  by 
these  Pagdobaptists  for  pouring  or  sprink- 
ling, may  be  compared  with  the  arguments 
of  Roman  Catholics,  in  defence  of  with- 
holding the  cup  from  'ihe  people ;  the  an- 
swers returned  by  Protestants  to  their  fu- 
tile reasonings  ;  and  these,  with  the  replies 
that  Baptists  make  to  the  reasonings  in  fa- 
vor of  sprinkling.  Do  the  Roman  Catho- 
lics argue,  That  the  whole  essence  of  the 
Lord's  supper  is  contained  in  one  kmd  ? 
So  do  Protestant  Pasdobaptists,  that  the  en- 
tire essence  of  baptism  is  retained  in  pour- 
ing or  sprinkling.  Do  the  former  main- 
tain, that  they  who  have  the  thing  signified, 
need  not  contend  about  the  sig7i  ?  So  do 
many  of  the  latter.  Do  the  votaries  of 
Rome  tell  us,  there  is  no  spiritual  benefit 
enjoyed  by  receiving  both  bread  and  wine 
which  is  not  possessed  by  those  who  par- 


■  Apud  Centur.  Magdeburg,  cent.  ii.  c.  vi.  p.  ^. 

t  De  Prudentia  Pastoral,  pars.  iii.  c.  iii.  §  20. 

X  Synopsis  Papisrai,  p.  562.  Our  bretliren  who  prac- 
tise Free  Communion  frequently  plead,  that  those  per- 
sons whose  claim  to  the  holy  supper  is  under  dispute, 
consider  themselves  as  really  baptized,  and  on  tiiat 
ground  should  be  admitted  to  the  Lord's  table.  This  re- 
minds me  of  what  Vasques,  a  Popish  casuist,  says  :  "  If 
any  man  ihink  that  to  be  a  relic  of  a  saint,  which  indeed 
is  not  so.  he  is  not  frustrate  of  the  merit  of  his  devo- 
tion." Tims  that  veteran  in  superstition,  as  quoted  by 
Mr.  Clarkson,  Prac.  Div.  of  Papists,  p.  189.  But  would 
our  brethren  receive  a  candidate  for  communion,  who 
sincerely  believes  he  has  been  baptized,  merely  be- 
cause he  was  sprinkled  with  sand,  as,  in  the  case  of 
this  Jew  ;  or  on  account  of  some  zealous  midwife  hav- 
ing pronounced  over  him  a  solemn  form  of  words ;  or 
because  he  has  been  marked  with  a  hot  ironl  Let 
them  cunsider  of  it,  take  advice,  and  speak  their  minds. 
(Judjjes  xix.  30.) 


take  only  of  the  bread?  So  do  our  Pro- 
testant brethren  argue,  in  reference  to  pour- 
ing and  sprinkling,  compared  with  immer- 
sion. Do  the  subjects  of  the  triple  crown 
endeavor  to  persuade  the  Reformed,  that 
there  were  various  types  and  figures  of  the 
holy  supper,  in  the  Old  Testament,  which 
favor  the  receiving  it  in  one  kind  ?  Do 
they  plead  for  this  end  the  paschal  lamb, 
the  manna,  the  show-bread,  and  the  sacri- 
fices, the  flesh  of  which  was  to  be  eaten, 
but  their  blood  not  to  be  drunk  ?  So  Peedo- 
baptists  endeavor  to  persuade  us,  that  some 
typical  rites,  and  that  various  allusive  ex- 
pressions in  the  Old  Testament,  (such  as, 
I  will  pour  water  on  him  that  is  thirsty — 
He  shall  sprinkle  viaJiy  nations*  with  oth- 
ers of  a  similar  kind,)  are  in  favor  of  sprink- 
ling. Have  Protestants  united  in  replying 
to  the  first  of  these  arguments:  It  is  not 
a  fact,  that  the  whole  essence  of  the  Lord's 
supper  is  contained  in  the  species  of  bread  ? 
So  do  we  assert,  that  the  entire  essence  of 
baptism  is  not  retained  in  pouring  or  sprink- 
ling ;  because  an  immersion  of  the  whole 
body,  is  as  really  a  distinct  act  from  apply- 
ing a  few  drops  of  water  to  the  face  only, 
as  eating  bread  is  distinct  from  the  drink- 
ing of  wine.  Do  the  Reformed  answer  to 
the  second  ;  This  is  the  ready  way  to  cast 
ofi^  all  sacraments  and  ordinances  at  once  ? 
So  do  we ;  for  if  the  servants  of  Christ 
may  administer  baptism  in  either  of  the 
different  ways,  because  the  candidate  is 
considered  as  having  the  blessings  to  which 
it  refers,  they  are  at  liberty,  for  the  same 
reason,  to  neglect  or  use  any  ordinance 
just  as  they  please.  Do  the  opposers  of 
Papal  corruptions  reply  to  the  third  ;  That 
supposing  an  equal  degree  of  benefit  to  re- 
sult from  each  mode  of  administration,  yet 
there  is  not,  there  cannot  be  the  same  de- 
gree of  humble  obedience  to  Jesus  Christ, 
who  appointed  the  sacred  supper  ?  So  do 
we,  in  regard  to  the  different  ways  of  ad- 
ministering baptism.  Do  the  friends  of 
the  Protestant  cause  agree,  in  respect  to 
the  fourth  argument;  That  none  of  the 
things  mentioned  were  types  or  figures  of 
the  Lm^d^s  supper,  and  therefore  the  ana- 
logical reasoning  has  no  force  ?  We  also 
maintain,  that  none  of  the  purifications 
practised  in  the  ancient  Jewish  church, 
(whether  by  dipping,  washing,  or  sprink- 
ling,) were  types  or  figures  of  baptism. 
Besides,  we  have  the  authority  of  a  learn- 
ed and  famous  Paedobaptist,  when  we  as- 
sert, that  among  all  the  various  rites  of 
purification  prescribed  to  the  chosen  tribes, 
'•the  sprinkling  of  mere  water  was  not  ap- 
pointed ;  for  it  was  either  mixed  with 
blood  or  ashes."t  Consequently,  no  allu- 
sion to  any  of  those  ancient  rites,  whether 


•  Mr  Henr)''s  Treatise  on  Bai'.  )>.  140. 

t  Lampe,  Comment  in  Evang.  .loan.  ad.  cap.  iii  5. 


428 


PiEDOBAPTiSM    EXAMINED 


it  be  found  in  the  Old  or  in  the  New  Tes- 
tament, can  be  a  proper  direction  for  us  in 
the  administration  of  baptism.     See  Chap. 

I.  No.  4,  8,  10,  11,  12,  13,  16,  20.     Reflect. 

II.  III. 

Again :  When  Protestant  writers  oppose 
that  mutilation  of  a  divine  appointment 
which  sg  practised  by  those  of  the  Romish 
communion  at  the  Lord's  table,  they  do 
not  fail  to  !*how,  that  the  declared  will  of 
God  is  the  rule  of  duty ;  and  that  the  in- 
stitution of  the  ordinance,  the  example  of 
the  apostles,  the  end  of  the  appointment 
and  the  practice  of  the  church  for  thirteen 
hundred  years,  are  all  against  that  partial 
administration,  and  all  in  favor  of  the  Re- 
formed.* Now,  are  not  these  the  very 
principles  on  which  the  Baptists  proceed, 
in  all  their  disputes  vi^ith  Paedobaptisls 
about  the  right  manner  of  performing 
baptism?  Nay,  does  it  not  appear  from 
the  preceding  chapters,  and  from  the  pens 
of  our  opponents  themselves,  that  these 
principles  are  just,  and  supported  by  facts, 
relating  to  the  controversy  about  baptism, 
as  well  as  to  that  concerning  the  holy  sup- 
per? 

Farther :  Do  some  of  the  learned  Catho- 
lics acknowledge,  that  receiving  the  Lord's 
supper  in  both  kinds,  is  more  complete  and 
more  expressive  ;  and  that  the  present  prac- 
tice of  their  church  is  a  departure  from  the 
institution,  from  apostolic  example,  and 
from  the  general  custom  of  Christians  for 
many  ages  ?  Do  certain  of  their  learned 
Avriters  express  an  ardent  wish  to  have  the 
primitive  practice  restored  among  them?t 
All  this,  it  appears,  have  some  of  our  learn- 
ed opposers  done,  in  regard  to  the  adminis- 
tration of  baptism.  How  far  the  following 
reflection  upon  a  concession  of  Cassander, 
concerning  communion  in  one  kind,  may 
be  fairly  applied  to  any  of  the  Pasdobap- 
tists,  I  leave  my  reader  to  judge.  "Be- 
hold," says  my  author,  "  behold  here  an 
acknowledgment  so  plain  and  so  full,  that  I 
wonder  with  what  countenance  men  can  re- 
sist so  manifest  a  truth,  and  withhold  it  in 
unrighteousness  1  And  yet  here  they  mus- 
ter up  the  best  strength  they  have,  and 
will  not  yield  an  inch  of  what  they  have 
once  established,  be  it  right  or  wrong."]: 

Once  more  :  Do  not  Protestant  Psedobap- 
tists  urge  the  necessity  of  adhering,  strict- 
ly adhering  to  the  original  institution,  in 
administering  the  holy  supper ;  the  absurd- 
ity and  iniquity  of  departing  from  it,  on 
account  of  any  supposed  inconvenience ; 
and  the  danger  of  practising  any  thing  in 
religious  worship  that  is  not  warranted  by 


•  See  Mornins;  Exercise  against  Popery,  serm.  xxii. 
Dr.  WiUet's  Synops.  Papisiiii,  controv,  xlii.  q,  viii.  640— 
647;  and  Mr.  Leigh's  Bod.  Div.  b.  viii.  chap.  Ix. 

I  Dr.  Willet,  ut  supra,  p.  642,  Morning  Exer.  against 
Popery,  p.  772. 

J  Morning  Etercise,  p.  772, 


the  word  of  God?  Plear  a  specimen  of 
what  they  say,  and  see  wliither  the  reason- 
ing tends  ;  for  it  proceeds  on  principles  that 
are  common  to  every  positive  institution  of 
true  religion.  Thus  Dr.  Clariie :  "  In  things 
of  external  appointment,  and  mere  positive 
institution,  where  we  cannot,  as  in  matters 
of  natural  and  moral  duty,  argue  concern- 
ing the  natural  reason  and  ground  of  the 
obligation,  and  the  original  necessity  of  the 
thing  itself,  we  have  nothing  to  do  but  to 
obey  the  positive  command.  God  is  infi- 
nitely better  able  than  we  to  judge  of  the 
propriety  and  usefulness  of  the  things  ho 
institutes  ;  and  it  becomes  us  to  obey  with 
humility  and  reverence.",*  "  The  conmiand 
of  Christ,"  says  the  judicious  Turrettin, 
''  ought  not  to  be  violated  under  any  pre- 
tence whatever;  and  in  what  way  soever 
the  thing  signified  may  be  received,  the 
sign  appointed  by  Christ  is  always  tO' 
be  retained."!  "  There  is  in  the  church," 
says  Heidegger,  "  no  more  power  of  chang- 
ing the  rites  of  the  sacraments  appointed 
by  Christ,  than  there  is  power  of  changing 
his  word  and  law.  For  as  his  word  con- 
tains a  sign  audible,  so  those  rites  contain 
a  visible  sign  of  his  divine  will."J  "  It  is  a 
universal  axiom,"  says  the  learned  and  em- 
inent Chamier  "  that  the  sacrament  be  cel- 
ebrated according  to  its  first  institution."  § 
"There  being  in  this  whole  institution,  the 
greatest  simplicity  and  unity  of  design  that 
can  be,"  says  Bp.  Taylor ;  "  the  same  form 
of  words,  a  single  sacraniem,  the  same  ad- 
dress, no  difference  in  the  sanction,  no  va- 
riety or  signs  of  variety,  in  the  appen- 
dages, in  the  parallel  places,  or  in  any  dis- 
course concerning  it;  to  suppose  here  a 
difference  will  so  intricate  the  whole  affair, 
that  either  men  may  imagine  and  dream  of 
variety  when  they  please,  and  be  or  not  be 
obliged  as  tliey  list ;  or  else  if  there  be  a 
difference  intended  in  it  by  our  Lawgiver, 
it  will  be  as  good  as  none  at  all,  he  having 
left  no  mark  of  the  distinction,  no  shadow 
of  different  commandments  under  several 
representations."  II  "All  reasoning  upon 
this  head,"  says  Bp.  Burnet,  "  is  an  argu- 
ing against  the  institution ;  as  if  Christ  and 
his  apostles  had  not  well  enough  consider- 
ed it,  but  that  twelve  hundred  years  after 
them,  a  consequence  should  be  observed, 
that  till  then  had  not  been  thought  of,  which 
made  it  reasonable  to  alter  the  manner  of 
it ...  .  He  who  instituted  it,  knew  best  what 
was  most  fitting  and  most  reasonable  ;  and 
we  must  choose  rather  to  acquiesce  in  his 
commands,  than  in  our  own  reasonings."  1[ 
■  The  institution,  with  the  elements,  makes 

•  Expos.  Clmrch  Cat.  pp.  305,  306.  " 

t  Iiislitut.  IOC.  xix.  qiiiest.  xxv.  §  22. 

t  In  Dr.  Du  Veil,  on  Acts  viii.  38. 

§  Panstrat.  torn.  iv.  1.  i.  c.  xiii.  §  1' 

11  Ductor  Dubitant.  b.  iii.  chap.  vi.  p.  412. 

T  Expos,  xzxix.  Art.  pp.  436,  437- 


PiEDOBAPTISM    EXAMINED. 


429 


the  sacrament ;  and  so  the  only  rule  and 
balance  for  them  [the  elements]  must  needs 
be  their  institution.  This  being  the  ground 
of  this  ordinance,  no  man  or  angel  may  vio- 
late it  under  a  fearful  curse.  And  indeed, 
if  men's  will  or  wisdom  might  alter  and 
change  the  revelation  of  God,  nothing 
would  abide  firm  in  religion.  It  is  true,  the 
laws  of  men  may  be  corrected  and  annul- 
led, because  they  foresee  not  their  incon- 
veniences ;  but  our  Saviour  certainly,  when 
he  appointed  this  ordinance,  well  knew 
what  was  necessary  and  useful  lor  his 
church  to  the  end  of  the  world.  And  for 
this  reason  the  apostle  Paul,  when  some 
disorders  were  broken  into  the  church  of 
Corinth,  in  the  use  of  the  Lord's  supper, 
recalls  them  to  the  institution,  and  endeav- 
ors by  that  straight  rule  to  rectify  their 
irregularities,  (1  Cor.  xi.  23.)  By  which 
place  it  is  evident,  that  there  is  no  such 
way  to  obviate  any  mistake,  which  in  after- 
times  creeps  upon  God's  own  ordinance,  as 
by  going  back  to  the  spring,  by  considering 
the  institution  :  insomuch  as  the  same  apos- 
tle, for  their  violating  Christ's  institution 
in  their  administration  of  this  ordinance, 
saith.  This  is  not  to  eat  the  LorcPs  sup- 
per." *  Dr.  Erskine,  when  answering  an 
objection- against  frequently  receiving  the 
sacred  supper,  says :  ■'  Whatever  danger 
there  is,  God  foresaw  it,  but  yet  did  not  see 
meet  to  guard  against  it,  by  enjoining  us  to 
communicate  seldom.  Shall  we  then  pre- 
tend to  be  wiser  Uian  God  ?  Have  we  found 
out  better  means  for  securing,  the  honor  of 
his  institutions,  than  the  means  prescribed 
and  practised  by  those  who  were  under 
the  infallible  guidance  of  his  Spirit  ?  Have 
not  attempts  of  this  kind  proved  the  source 
of  the  worst  corruptions  in  Popery  ?  Rea- 
son has  no  power  to  dispense  with,  or  to 
derogate  from  the  positive  laws  of  God,  on 
pretence  of  doing  them  a  service.  It  is 
blasphemous  presumption,  though  it  may 
put  on  a  cloak  of  humility,  to  judge  that  a 
sufficient  reason  to  hinder  thee  from  fre- 
quent communicating,  which  our  Lord  did 
not  judge  a  sufficient  reason  to  hinder  him 
from  commanding  it.  If  ihou  thus  judge 
the  law,  thou  art  not  a  doer  nf  the  km,  hut 
ajudge."\  Once  more:  The  church  of 
England  says,  "  Before  all  other  things  this 
we  must  be  sure  of  especially,  that  this 
supper  be  in  such  wise  done  and  ministered 
as  our  Lord  and  Saviour  did  and  command- 
ed to  be  done,  as  his  holy  apostles  used  it, 
and  the  good  fathers  in  the  primitive 
church  frequented  it.  For,  as  that  worthy 
man  S.  Ambrose  saith,  'He  is  unworthy 
of  the  Lord,  that  otherwise  doth  celebrate 
that  mystery,  than  it  was  delivered  by  him.' 

'  M^ornine  Exercise  against  Popery,  pp.  7G4, 7C5 
t  Tiieolog.  Dissert,  p.  289. 


Neither  can  he  be  devout,  that  otherwise 
doth  presume  than  it  was  given  by  the  Au- 
thor."* Quotations  of  this  kind  might  be 
greatly  multiplied ;  but  I  forbear,  and  ap- 
peal to  the  reader.  Whether  these  be  not 
the  very  principles  on  which  we  proceed; 
nay,  whether  these  be  not  some  of  those 
very  arguments,  viutatis  mutandis,  that  are 
used  by  us  against  pouring  and  sprinkling  7 
If,  then,  this  way  of  arguing  be  valid  from 
the  pens  of  Protestants,  against  a  mutila- 
tion of  the  holy  supper ;  it  must  be  equally 
so  from  the  pen  of  a  Baptist,  in  relation  to 
the  substitution  of  pouring  or  sprinkling, 
instead  of  immersion.  For  if  these  argu- 
ments have  any  force,  they  will  equally 
apply  to  every  positive  institution  that  is 
not  administered  according  to  its  original 
form.  We  may,  therefore,  adopt  the  fol- 
lowing observation  of  Dr.  Owen,  respect- 
ing the  cause  of  Nonconformity  :  "  We 
find  as  yet  no  arrows  shot  against  us,  but 
such  as  are  gathered  up  in  the  fields,  shot 
at  them  that  use  them,  out  of  the  Roman 
quiver."! 

Nor  are  the  Roman  Catholics  msensible 
of  that  advantage  which  Psedobaptis  Pro- 
testants give  them,  in  regard  to  this  affair; 
for  thus  Bossuet  reasons :  "  Though  these 
are  incontestable  truths,  [namely,  that  bap- 
tism is  immersion,  and  that  immersion  was 
practised  by  the  apostles ;]  yet  neither  we, 
nor  those  of  the  pretended  Reformed  re- 
ligion, hearken  to  the  Anabaptists,  who 
hold  mersion  to  be  essential  and  indispen- 
sable ;  nor  have  either  they  or  we  feared 
to  change  this  dipping,  as  I  may  say,  of 
the  whole  body,  into  a  bare  aspersion,  or 
infusion  on  one  part  of  it.  No  other  rea- 
son of  this  alteration  can  be  rendered,  than 
that  this  dipping  is  not  of  the  substance  of 
baptism ;  and  those  of  the  pretended  Re- 
formed religion  agreeing  with  us  in  this, 
the  first  principle  we  have  laid  down  is 
incontestable.  The  second  principle  is, 
That  to  distinguish  in  a  sacrament,  what 
does  or  does  not  belong  to  the  substance 
of  it,  we  must  consider  the  essential  effica- 
cy of  the  sacrament.  Thus,  although  the 
word  of  Jesus  Christ,  baptize,  as  has 
been  said,  signifies  dip,  it  has  been 
thought,  that  tiie  efficacy  of  the  sacra- 
ment was  not  annexed  to  the  quantity 
of  water  ;|  so  that  baptism  by  infusion,  and 
sprinkling,  or  by  mersion,  appearing  in 
reality  to  have  the  same  efficacy,  both  the 


Hori,ily  on  the  Sacram.  parti. 

T  Knquiry  into  the  Orig.  and  Institut.  of  Churches 
Prnf.  p.  52. 

}  So  says  Mr.  Henry  ;  "  In  sacraments,  it  '\?>  the  truth, 
and  not  the  quantity  of  tlic  outward  clement,  that  is  to 
be  insisted  upon."  Ilc-rc  he  inadverlcntly  coincides 
with  Bo.ssuet.  In  another  place,  however,  he  says; 
"  Strict  conformity  to  the  scripture  rule,  without  the 
uperadded  inventions  of  men,  is  the  true  beauty  of 
Christian  ordinances."  This  is  the  language  of  a  sound 
Protestant,  and  worthy  of  himself.— &e  his  Treatise  o>i 
Bap.  pp.  139,  143. 


430 


PiEDOBAPTISM    EXAMINED. 


one  and  the  other  mode  are  judged  good. 
Now  seeing,  as  we  have  said,  we  cannot 
find  in  the  eucharist  any  essential  efficacy 
of  the  body,  distinguished  from  that  of  tiie 
blood ;  the  grace  of  the  one  and  of  the 
other,  as  to  the  sum  and  substance  of  it, 
cannot  but  be  the  same.  It  signifies  noth- 
ing to  say.  The  representation  of  the  death 
of  our  Lord,  is  more  express  in  the  two 
kinds.  I  grant  it ;  and  in  like  manner  the 
new  birth  of  a  believer,  is  more  express  in 
immersion,  than  in  bare  infusion,  or  asper- 
sion. For  the  believer  being  plunged  in 
the  water  of  baptism,  is  '  buried  with  Jesus 
Christ,'  as  the  apostle  expresses  it,  (Rom. 
vi.  4 ;  Col.  ii.  12 ;)  and  coming  out  of  the 
water,  quits  the  tomb  with  his  Saviour,  and 
more  perfectly  represents  the  mystery  of 
Jesus  Christ,  who  regenerates  him.  Mer- 
sion,  in  which  water  is  applied  to  the  whole 
body  and  to  all  its  parts,  also  more  perfect- 
ly signifies,  that  a  man  is  more  fully  and 
entirely  washed  from  his  defilements ;  and 
yet,  baptism  performed  by  immersion,  or 
plunging,  is  not  better  than  that  which  is 
administered  by  simple  infusion,  and  on 
one  part  only.  It  is  sufficient,  that  tlie  ex- 
pression of  the  mystery  of  Jesus  Christ, 
and  of  the  efficacy  of  grace,  is  found  in 
substance  in  the  sacrament,  and  the  utmost 
exactness  of  representation  is  not  required 
in  it.  Thus,  in  the  eucharist,  the  expres- 
sion of  the  death  of  our  Lord,  being  in 
substance  found  in  it,  when  that  body 
which  was  delivered  up  for  us  is  given  to 
us ;  and  the  expression  of  the  grace  of  the 
sacrament  being  also  found  in  it,  when  the 
image  of  our  spiritual  nourishment  is  giv- 
en us,  under  the  species  of  bread';  the 
blood,  which  only  adds  to  it  a  more  express 
signification,  is  not  absolutely  necessary."* 

The  same  artful  defender  of  Papal  su- 
perstition, in  another  of  his  books,  expres- 
ses himself  tlius  :  "  Baptism  by  immersion, 
which  is  as  clearly  established  in  the  scrip- 
ture, as  communion  under  the  two  kinds 
can  possibly  be,  has  nevertheless  been 
changed  into  pouring,  with  as  much  ease 
and  as  little  dispute,  as  communion  under 
one  kind  has  been  established ;  for  there  is 
the  same  reason  why  one  should  be  pre- 
served as  the  other.  It  is  a  fact  most 
firmly  believed  by  the  Reformed,  (though 
some  of  them  at  this  time  wrangle  about 
it,)  that  baptism  was  instituted  to  be  ad- 
ministered by  ])lunging  the  body  entirely  ; 
that  Jesus  Christ  received  it  in  this  man- 
ner; that  it  was  thus  performed  by  his 
apostles ;  that  the  scriptures  are  acquaint- 
ed with  no  other  baptism  ;  that  antiquity 
understood  and  practised  it  in  tliis  manner; 
and  that  to  baptize,  is  to  plunge ;  these 
facts,  I  say,  are  unanimously  acknowledg- 
ed by  all  the  Reformed  teachers ;  by  the 

•  !n  Mr.Siennett  againsl  Mr.  Russen,  pp.  176—178. 


Reformers  themselves ;  by  those  who  beet 
understood  the  Greek  language,  and  the 
ancient  customs  of  both  Jews  and  Chris- 
tians ;  by  Luther,  by  Melancihon,  by  Cal- 
vin, by  Casaubon,  by  Grotius,  with  all  the 
rest,  and  since  their  time  by  Jurieu,  the 
most  ready  to  contradict  of  all  their  minis- 
ters. Luther  has  even  remarked,  that  this 
sacrament  is  called  Tanf,  in  German,  on 
account  of  the  depth  ;  because  they  plung- 
ed deeply  in  the  water  (hose  whom  they 
baptized.  If  then  there  be  in  the  world  a 
i'act  absolutely  certain,  it  is  this.  Yet  it  is 
no  less  certain,  that  with  all  these  authors, 
baptism  without'  immersion  is  considered 
as  lawful ;  and  that  the  church  properly 
retains  the  custom  of  pouring.  .  .  .  There 
is,  then,  the  same  foundation  ibr  continuing 
the  communion  under  one  kind,  as  to  con- 
tinue baptism  by  pouring ;  and  the  church, 
in  supporting,  these  two  customs,  which 
tradition  proves  are  equally  indifferent,  has 
not  done  any  thing  unusual ;  but  maintain- 
ed, against  troublesome  persons,  that  au- 
thority upon  which  the  faith  of  the  ignor- 
ant rests."*  I  am  reminded  here  of  a 
remark  made  by  Mr.  James  Owen,  con- 
cerning Episcopacy  ;  which,  with  a  slight 
alteration,  will  apply  to  the  case  before  us. 
These  are  his  words:  "Our  English  Epis- 
copacy hath  scarce  one  argument  for  its 
defence,  but  what  will  indifferently  serve 
the  Popish  prelacy."! 

Our  English  Episcopalians  also  do  not 
fail  to  argue  on  the  same  topic,  when  de- 
fending their  hierarchy,  and  various  rites, 
against  the  objections  of'  Pfedobaptist  Dis- 
senters. Thus,  for  example,  Bp.  Burnet, 
after  having  mentioned  several  things 
which  he  thought  for  his  purpose,  pro- 
ceeds :  "  To  these  instances  another  may 
be  added,  that  must  needs  press  all  that 
differ  from  us,  one  body  only  excepted, 
very  much.  We  know  that  the  first  ritual 
of  baptism,  was  by  going  into  the  waters, 
and  being  laid  as  dead  all  along  in  them; 
and  then  the  persons  baptized  were  raised 
up  again,  and  so  they  came  out  of  them. 
This  is  not  only  mentioned  by  St.  Paul, 
but  in  two  different  places  he  gives  a  mys- 
tical signification  of  this  rite,  that  it  signi- 
fied our  being  buried  with  CImst  in  baptism., 
and  our  being  raised,  up  with  him  to  anew 
life;  so  that  the  phrases,  oi' rising  with 
Christ,  and  of  putting  on  Christ,  as  oft  as 
they  occur,  do  plainly  relate  to  this :  and 
yet,  partly  out  of  modesty,  partly  in  regard 
to  the  tenderness  of  infimts,  and  the  cold- 
ness of  these  climates,  since  such  a  manner 
might  endanger  their  lives,  and  we  know 
that  God  '  loves  mercy  better  than  sacri- 
fice,' this  form  of  baptizing  is  as  litde  used 
by  those  [Paedobaptists]  who  separate  from 


■  Hist,  lies  EngUses  Protest,  torn.  ii.  pp.  469,  470. 
t  Plea  for  Scrip.  Ordinal,  pp.  17,  171. 


PiEDOBAPTlSM    EXAMINED. 


431 


\!s,  as  by  ourselves. .  .  .  From  all  these' 
things  this  inference  seems  just,  That  ac- 
cording to  the  practices  of  those  who  di- 
vide from  us,  the  church  must  be  supposed 
to  have  an  authority  to  adjust  the  forms  of 
our  religion,  in  those  parts  of  them  that 
are  merely  ritual,  to  the  taste,  to  the  exi- 
gencies, and  conveniences  of  the  several 
ages  and  climates."*  The  right  reverend 
prelate  here  speaks  out.  He  talks  like  one 
who  heartily  believes,  that  "the  church 
hath  power  to  decree  rites  or  ceremonies." 
This  will  do  almost  as  well,  so  far  as  the 
ritual  part  of  religion  is  concerned,  as  the 
claim  of  infallibility,  of  a  dispensing  power, 
and  the  pretence  of  unwritten  apostolic 
tradition,  which  are  advanced  by  the  parti- 
sans of  another  communion.  Such,  how- 
ever, is  the  bishop's  avowal ;  and  such,  he 
insists  upon  it,  is  the  implicit  language  of 
those  Dissenters  who  practise  pouring  or 
sprinkling  instead  of  immersion.  What  a 
pity  but  the  church,  under  the  ancient  Jew- 
ish economy,  had  been  acquainted  with 
this  doctrine  of  taste,  of  exigence,  and  of 
convenience,  relating  to  the  ceremonial 
part  of  divine  worship !  What  a  pity  but 
the  hoary  Abraham  had  well  understood  it, 
when  he  received  an  order  to  circumcise 
himself  and  his  male  posterity !  lor  had  he 
known  and  approved  of  it,  he  would  cer- 
tainly have  performed  the  rite  on  a  differ- 
ent part  from  that  which  Jehovah  specified. 
What  shall  I  say  ?  This  doctrine  of  taste, 
of  exigence,  and  of  convenience  is  of  such 
extensive  application,  tl^at  it  would  have 
saved  the  venerable  ancients  a  world  of 
trouble,  and  screened  them  from  a  thousand 
reproaches  of  their  Gentile  neighbors,  had 
it  been  duly  improved ;  because,  as  God 
is  '•  in  one  mind,"  it  cannot  be  doubted,  that 
"  he  loved  mercy  better  than  sacrifice"  in 
those  early  times  as  well  as  now. 

But  let  us  hear  another  learned  Episco- 
palian or  two  in  reference  to  the  same  sub- 
ject. Thus,  then,  Mr.  Evans,  when  de- 
fending a  kneeling  gesture  at  the  Lord's 
table.  "  There  is  a  confessed  variation  al- 
lowed of,  and  practised  by  the  generality 
of  Dissenters,  both  Presbyterians  and  In- 
dependents, from  the  institution  and  prac- 
tice of  Christ  and  his  apostles,  in  the  other 
sacrament  of  baptism;  for  they  have  chang- 
ed immersion  or  dipping,  into  aspersion  or 
sprinkling,  and  pouring  water  on  the  face. 
Baptism  by  immersion  or  dipping,  is  suita- 
ble to  the  institution  of  our  Lord  and  the 
practice  of  his  apostles,  and  was  by  them 
ordained  and  used  to  represent  our  burial 
with  Christ,  a  death  unto  sin,  and  a  new 
birth  unto  righteousness,  as  St.  Paul  ex- 
plains that  rite,  (Matt.  iii.  16,  and  xxviii. 


*  Four  Disconrsos  to  the  Clergy,  pp.  2S1,  £ii2.  Com- 
pare this  with  what  he  says.  Exposil.  of  Thirty-nine  Art. 
pp.  436,  437,  as  quoted  before,  p.  301. 


19;  Rom.  vi.  4,  6,  11 ;  Col.  ii.  12.)  Now, 
it  is  very  strange  that  kneeling  at  the 
Lord's  supper  (though  a  different  gesture 
from  that  which  was  used  at  the  first  insti- 
tution) should  become  a  stumbling-block 
in  the  way  of  weak  and  tender  con.scien- 
ces,  and  that  it  is  more  unpassable  than  the 
Alps ;  and  yet  they  can  with  ease  and 
cheerfulness  pass  by  as  great  or  a  greater 
change  in  the  sacrament  of  baptism,  and 
christen  as  we  do,  without  the  least  mur- 
mur or  complaint.  Sitting,  kneeling,  or 
standing,  were  none  of  them  instituted  or 
used  to  signify  and  represent  any  thing 
essential  to  the  Lords  supper,  as  dipping 
all  over  was :  why  cannot  kneeling  then  be 
without  any  wrong  to  the  conscience,  as 
safely  and  innocently  used  as  sprinkling? 
How  comes  a  gnat  (to  use  our  Saviour's 
proverb)  to  be  harder  to  swallow  than  a 
camel  ?  Or  why  should  not  the  peace  and 
unity  of  the  church,  and  charity  to  the  pub- 
lic, prevail  with  them  to  kneel  at  the  Lord's 
supper,  as  much,  or  rather  more,  as  mercy 
and  tenderness  to  the  infant's  body,  to 
sprinkle  or  pour  water  on  the  face,  contra- 
ry to  the  first  institution?"* Thus  also 

Dr.  Whitby  :  "  II',  notwithstanding  the  evi- 
dence produced,  that  baptism  by  immer- 
sion is  suitable  both  to  the  institution  of 
our  Lord  and  his  apostles ;  and  was  by 
them  ordained  to  repsesent  our  burial  with 
Christ,  and  so  our  dying  unto  sin,  and  our 
conformity  to  his  resurrection  by  newness 
of  life,  as  the  apostle  doth  clearly  maintain 
the  meaning  of  this  rite ;  I  say,  if,  notwith- 
standing this,  all  our  [Paedobaptist]  Dis- 
senters do  agree  to  sprinkle  the  baptized 
infant,  why  may  they  not  as  well  submit  to 
the  significant  cerenaonies  imposed  by  our 
church?  For,  since  it  is  as  lawful  to  add 
unto  Christ's  institutions  a  significant  cere- 
mony, as  to  diminish  a  significant  ceremo- 
ny which  He  or  his  apostles  instituted,  and 
use  another  in  its  stead,  which  they  never 
did  institute ;  what  reason  can  they  have 
to  do  the  latter,  and  yet  refuse  submission 
tolhetbrmer?  And  why  should  not  the 
peace  and  union  of  the  church  be  as  pre- 
vailing with  them  to  perform  the  one,  as  is 
their  mercy  to  the  infant's  body  to  neglect 

the    other  ?"t Hence   the  reader  "may 

plainly  perceive,  how  much  the  practice  of 
aspersion  is  calculated  to  embarrass  Pro- 
testants, in  their  disputes  with  Papists  ;  and 
Nonconformists,  in  their  controversies  with 
Episcopalians. 

Reflect.  IV.  Admitting  the  tenderness 
of  infants  to  be  a  suflicient  reason  for  not 
immersing  ihem,  what  is  the  natural  infer- 
ence?   That  they  should  be  sprinkled,  or 

'  Cases  to  Recover  Dissemcrs,  vol.  iii.  pp.  105,  106 
edit.  ;5r(l. 

t  Proicsiant  Reconciler,  p.  2S9.  Sec  also  Bp.  Stilling- 
fleet'.i  Irenicum,  part  ii.  p.  345. 


432 


P^DOBAPTISM    EXAMINED. 


have  water  poured  upon  them?  By  no 
means ;  but  that  our  divine  Legislator  does 
not  require  them  to  be  baptized.  For,  as  our 
opposers  themselves  have  proved,  we  must 
insist  that  baptism  is  immersion.  Conse- 
quently, were  it  evinced  that  infants  cannot 
bear  plunging,  without  the  hazard  of  health 
and  of  life,  it  would  only  be  a  presumptive 
argument  against  their  claim  to  the  ordi- 
nance, and  the  greater  the  danger  the 
stronger  the  presumption;  for  our  oppo- 
nents inform  us,  that  a  natural  incapacity 
will  always  excuse.*  That  it  is  better  to 
omit  a  positive  ordinance  than  to  perform 
it  contrary  to  divine  appointment,  Psedo- 
baptists  themselves  assure  us.  Thus  the 
famous  Buddeus :  "  Persons  who  cannot 
drink  wine,  had  better  entirely  abstain  from 
the  sacred  supper  than  receive  it  under  one 
species  only."! Deylingius :  "  It  is  bet- 
ter entirely  to  abstain  from  using  the  holy 
supper,    than   receive    it  contrary  to   the 

appointment  of  Christ."! Mr.   Blake : 

"  Omissions  seem  better  to  me,  than  a  pro- 
hibited, or  a  disorderly  proceeding,  ex- 
pressly against  a  command,  or  ordinance 
of  Jesus  Christ.  The  ark  had  better  stay- 
ed where  it  was,  than  a  new  cart  should 
have  carried  it  in  that  disorder  to  the  place 
appointed  for  it.  Better  that  Saul  and  Uz- 
ziah  had  let  sacrifice  alone,  than  any  to 
whom  it  did  not  appertain  should  have  un- 
dertaken it.  ...  I  never  saw  sufficient  rea- 
son given,  that  a  man  should  break  an  ex- 
press rule,  rather  than  omit  a  duty  of  mere 
positive  institution.  Jeroboam  must  rather 
have  no  sacrifice,  than  that  Dan  and  Beth- 
el should    be   the  place  for  it."§ Mr. 

Bradbury;  "It  is  better,  I  think,  to  leave 
such  a  duty  [as  baptism]  undone,  than  not 
to  have  it  well  done.  God  never  expects 
it  either  from  you  or  me,  when  he  has 
thrown  a  bar  in  our  way,  that  we  should 
break  it,  or  leap  over  it."l|  To  which  I  may 
add,  Better  that  the  Israelites  had  entirely 
omitted  circumcision  while  in  the  wilderness, 
than  to  have  circumcised  a  finger  instead 
of  tlie  foreskin.  So  in  the  present  case ;  bet- 
ter omit  baptism  entirely,  tlian practise  pour- 
ing or  sprinkling. 

But  whether,  in  these  colder  climates, 
and  in  common  cases,  there  be  any  reason 
to  consider  health  as  endangered  by  the 
practice  of  immersion,  let  P^dobaptists 
themselves  declare.  That  learned  physi- 
cian, Sir  John  Floyer,  gives  his  opinion  on 
the  subject  without  reserve,  both  in  a  theo- 
logical and  medical  point  of  light.  Among 
many  other  things,  he  says :  "  I  do  here 
appeal  to  you,  [the  dean  and  canons,  resi- 
dentiaries  of  the  cathedral  church  of  Litch- 


'  Morning  Exercise  against  Popery,  p.  771. 
t  TheoloR.  Moral,  pars.  iii.  c.  viii.  §  77. 
t  De  Prudom.  Pastoral,  pars  iii.  c.  v.  §  16. 
S  C'ovenaiil  Sealed,  pp.  255,256. 
ill  Duty  and  Doct.  of  Bap. p.  21. 


field,]  as  persons  well  versed  in  the  ancient 
history,  and  canons,  and  ceremonies  of  the 
church  of  England ;  and  therefore  are  suf- 
ficient witnesses  of  the  matter  of  fact  which 
I  design  to  prove ;  viz.  That  immersion 
continued  in  the  church  of  England  till 
about  the  year  sixteen  hundred.  And  from 
hence  I  shall  infer.  That  if  God  and  the 
church  thought  that  practice  innocent  for 
sixteen  hundred  years,  it  must  be  account- 
ed an  unreasonable  nicety  in  this  present 
age,  to  scruple  either  immersion  or  cold 
bathing,  as  dangerous  practices.  Had  any 
prejudice  usually  happened  to  infants  by 
the  trine  immersion,  that  custom  could  not 
have  continued  so  long  in  this  kingdom. 
We  must  always  acknowledge,  that  He 
that  made  our  bodies,  would  never  com- 
mand any  practice  prejudicial  to  our 
health  ;  but,  on  the  contrary,  he  best  knows 
what  will  be  most  for  the  preservation  of 
our  health,  and  does  frequently  take  great 
care  both  of  our  bodies  and  souls,  in  the 
same  command."*  This  eminent  physician 
endeavors  to  show,  as  Dr.  Wall  observes, 
"  by  reasons  taken  from  the  nature  of  our 
bodies,  from  the  rules  of  medicine,  from 
modern  experience,  and  from  ancient  his- 
tory, that  washing  or  dipping  infants  in 
cold  water,  is,  generally  speaking,  not  only 
safe,  but  very  useful ;  and  that  though  no 
such  rite  as  baptism  had  been  instituted, 
yet  reason  and  experience  would  have  di- 
rected people  to  use  cold  bathing,  both  of 
themselves  and  their  children ;  and  that  it 
has  in  all  former  ages  so  directed  them. 
For,  he  shows,  that  all  civilized  nations, 
the  Egyptians,  Greeks,  Romans,  and  so 
on,  made  frequent  use  of  it,  and  gave 
great  commendations  of  it ;  and  that  nature 
itself  has  taught  this  custom  to  many  bar- 
barous nations ;  the  old  Germans,  High- 
landers, Irish,  Japanese,  Tartars,  and  even 
the  Samoiedes,  who  live  in  the  coldest  cli- 
mate that  is  inhabited.  .  .  .  He  prognosti- 
cates that  the  old  modes  in  physic  and  re- 
ligion will  in  time  prevail,  when  people 
have  had  more  experience  in  rx)ld  baths ; 
and  that  the  approbation  of  physicians 
would  bring  in  the  old  use  of  immersion  in 
baptism."! Dr.  Cheyne  thus  :  "  I  can- 
not forbear  recommending  cold  bathing ; 
and  I  cannot  sufficiently  admire  how  it 
should  ever  have  come  into  such  disuse, 
especially  among  Christians,  when  com- 
manded by  the  greatest  Lawgiver  that 
ever  was,  under  the  direction  of  God's 
Holy  Spirit,  to  his  chosen  people,  and  per- 
petuated to  us  in  the  immersion  at  baptism, 
by  the  same  Spirit ;  who  with  infinite  wis- 
dom in  this,  as  in  every  thing  else  that  re- 
gards the  temporal  and  eternal  felicity  of 


•  Hist,  of  Cold  Bathing,  pp.  11,  51. 

t  Hist,  of  Inf.  Bap.  part  ii.  chap.  ix.  pp.  476,  477. 


PiEDOBAPTISM    EXAMINED. 


433 


his  creatares,  combines  their  dvUy  with 
their  happiness."*  To  the  decided  opinion 
of  these  medical  authors,  relating  to  the 
salutary  tendency  of  cold  bathing,  we  may 
add  the  suffrage  of  that  great  philosopher, 
Lord  Bacon,  who  speaks  as  follows :  "  It 
ifi  strange  that  the  use  of  bathing,  as  a 
part  of  diet,  is  left.  With  the  Roman  and 
Grecians  it  was  as  usual  as  eating  or  sleep- 
ing; and  so  it  is  amongst  the  Turks  at  this 

day."t Thus  also  Dr.  Franklin :  '-Damp, 

but  not  wet  linen,  may  possibly  give  colds; 
but  no  one  catches  cold  by  bathing,  and 
no  clothes  can  be  wetter  than  water 
itself."!  To  all  which  I  will  subjoin  the 
following  attestation  of  a  nameless  oppo- 
nent: "  A  child  may,  with  as  much  propri- 
ety, and  commonly  with  equal  safety  to  its 
health,  be  baptized  by  immersion  as  an 
adult:' \\— See  Chap.  V.  No.  7. 

But  supposing  there  were  both  difficulty 
and  danger  attending  the  performance  of 
our  Lord's  positive  command,  Psedobap- 
tists  would  still  assure  us,  that  we  must 
submit  without  repining,  and  without  hesi- 
tation. Thus,  for  example,  Dr.  Sherlock : 
"  If  an  express  law  may  be  disobeyed,  as 
often  as  men  fancy  they  see  reason  to  do 
what  the  law  forbids,  this  overthrows  the 
whole  authority  of  making  laws,  and  makes 
every  subject  a  judge  whether  the  laws  of 
a  sovereign  prince  should  be  obeyed  or 
not.  At  this  rate,  he  has  the  greatest  au- 
thority who  has  the  best  reason ;  and  since 
every  man  believes  his  own  reason  to  be 
best,  every  man  is  the  sovereign  lord  of  his 
own  actions.  It  is  to  be  presumed,  that  no 
prince  makes  a  law,  but  what  he  appre- 
hends some  reason  for;  and  to  oppose  any 
man's  private  reason  against  a  law,  is  to 
set  up  a  private  man's  reason  against  the 
public  reason  of  government:  and  yet  it  is 
much  worse  to  oppose  our  reason  against 
a  divine  law ;  which  is  to  oppose  the  rea- 
son of  creatures  against  the  reason  of  God  : 
unless  we  will  say,  that  God  makes  laws 
without  reason ;  and  those  who  can  believe 
that,  may  as  easily  imagine,  that  those 
laws  which  he  makes  without  reason, 
should  be  obeyed  without  reason  also;  and 
then,  to  be  sure,  all  their  reasons  cannot 
repeal  a  law,  nor  justify  them  in  the  breach 
of  it.  It  becomes  every  creature  to  believe 
the  will  of  God  to  be  the  highest  reason ; 
and  therefore,  when  God  has  declared  his 
will  by  an  express  law,  while  his  law  con- 
tinues in  force,  it  is  an  impudent  thing  to 
urge  our  reasons  against  the  obligations 
of  it;  especially,  when  the  matter  of  the 
law  is  such,  [as  it  is  in  positive  institutions 
that  whatever  reasons  may  be  pretende 

•  Essay  on  Htnlili,  pp.  lOn,  101. 

t  III  Dr.  .Slennett's  Answer  to  Ur.  Adclingloii,  part  i.  p 
21. 

:  I, letters  an'l  Prip^rs  on  Various  Suhjocts.  p.  460. 
U  Simple  Trutli.  or  .\Plea  for  Iiilams.  p  2. 

Vol.  l.-C* 


on  one  side  or  other,  it  must  be  acknowl- 
edged to  be  wholly  at  the  will  and  pleas- 
ure of  the  lawgiver  which  side  he  will 
choose.  .  .  .  That  no  reason  or  arguments 
can  absolve  us  from  our  obedience  to  an 
express  law  till  it  be  repealed,  appears 
from  this ;  that  our  obligation  to  obedience 
does  not  depend  merely  upon  the  reason 
of  the  law,  but  upon  the  authority  of  the 
lawgiver;  and  therefore,  though  the  rea- 
son of  the  law  should  cease,  yet  while  it  is 
enforced  by  the  same  authority  it  obliges 
still."*  Putfendortr  shows,  and  I  suppose 
it  is  generally  agreed,  that  laws  do  not 
oblige  because  they  are  good^i  but  because 
the  legislator  has  a  right  to  command  ;  and 
that  no  objection  arises  to  the  express 
words  of  a  law,  on  account  of  the  requisi- 
tion seeming  to  be  hard  in  some  particular 
instances.!  Mr.  Charnock  says,  '•  They 
must  be  evasions  past  understanding,  that 
can  hold  water  against  a  divine  order.  .  .  . 
God  never  gave  power  to  any  man  to 
change  his  ordinances,  or  to  dispense  with 

them.'"| '•  Surely   it   is   enough,"   says 

Abp.  Seeker,  "  that  He  is  Lord  and  King 
of  the  whole  earth,  and  that  all  his  deal- 
ings with  the  works  of  his  hands  are  just 
and  reasonable.  Our  business  is  to  obey, 
and   trust  him    with  the   consequences. "§ 

''No   circumstances   of    prudence    or 

conveniency,"  says  Dr.  Hunter,  "can  ever 
be  with  propriety  urged  as  a  dispensation 
with  a  clearly  commanded  duty.  .  .  .  Ob- 
serve the  delicacy,  and  the  danger  of  ad- 
mitting a  latitude  and  a  liberty  in  sacred 
things.  In  what  concerns  the  conduct  of 
human  life,  in  our  intercourse  one  with 
another  as  the  citizens  of  this  world,  many 
things  must  be  left  to  be  governed  by  oc- 
casions and  discretion  ;  but  in  what  relates 
to  the  immediate  worship  of  God,  and 
where  the  mind  of  the  Lord  has  been 
clearly  made  known,  to  assume  and  exer- 
cise a  dispensing  power  is  criminal  and 
hazardous.  The  tabernacle  must  be  con- 
structed, to  the  minutest  pin  and  loop,  ac- 
cording to  the  pattern  delivered  in  the 
mount.  If  Uzziah  presume  to  put  forth 
his  hand  to  support  the  tottering  ark,  it  is 
at  his  peril.  A  holy  and  a  jealous  God 
will  be  served  only  by  the  persons,  and  in 
the  manner  which  he  himself  has  appoint- 
ed. .  .  .  When  the  great  Jehovah  conde- 
scends to  become  a  legislator,  the  utti)o.st 
extent  of  possibility  lying  open  to  his  view, 
provision  is  made  from  the  beginnivcr  for 
every  case  that  can  happen.."\\  A  Deisti- 
cal  writer  having  objected  against  circum- 
cision, on  account  of  the  pain  and  danger 


■  Preservative  against  Piiix-ry,  title  vii.  p.  21. 
t  Law  of  Nature  and  Nations,  b.  i.  chap.  vi.  5  1,  17  ;  b. 
V.  chap.  i.  §  24. 
I  Work.s,  vol.  il.  pp.  763. 773,  first  edit. 
S  I,ecl«reson  the  Catechism,  lect.  ii. 
!?a.:rea  Biography,  vol.  iii  pp  93,  9 J,  362. 3^.  '130. 


434 


P^DOBAPTISRt     EXAMINED 


attending  it,  Dr.  Waterland  replies :  "  The 
presumption  which  the  aulhor  goes  upon 
is,  that  he  is  wise  enough  to  direct  the 
counsels  of  heaven,  and  to  pass  an  unerr- 
ing judgment  upon  all  the  works  and  ways 
of  God.  It  is  a  lact  ihat  God  did  require 
circumcision  :  and  who  art  thou  i/iat  repti- 
est  against  God  7  Even  Mr.  Bayle  might 
teach  this  author,  that  when  we  are  certain 
God  does  such  or  such  a  thing,  it  is  blas- 
phemy to  say  it  is  useless.  God  has  his 
own  reasons.  This  writer  might  be  certain 
of  the  fact,  if  any  historical  lact  whatever 

can  be  made  certain."* "  Surely,"  says 

Mr.  Towgood,  '-the  supreme  Bishop  and 
only  Head  of  his  church,  well  knew  what 
institutions  were  most  for  its  edification, 
and  what  ceremonies  and  rites  would  best 
promote  the  order  and  decency  of  its  wor- 
ship; and  either  by  himself,  or  by  his  in- 
spired apostles,  has  left  a  perfect  plan  of 
both.  For  any  weak  uninspired  men, 
therefore,  to  rise  up  in  after  ages,  and  fan- 
cy they  can  improve  the  scheme  of  wor- 
ship which  Christ  hath  left ;  that  they  can 
add  greatly  to  its  beauty,  its  splendor  and 
perfection,  by  some  ceremonies  of  their 
own,  is  to  be  sure,  a  rude  invasion  of 
Christ's  throne,  which  every  sober  Chris- 
tian ought  highly  to  detest."!  Remarka- 
ble, and  quite  in  point,  is  the  declaration  of 
Dr.  Owen  :  ''  That  divine  revelation  is  the 
only  foundation,  the  only  law,  and  the  only 
rule  of  all  religious  worship  that  is  pleasing 
to  God,  or  accepted  by  him,  is  a  maxim  of 
the  last  importance  in  divinity.  This  max- 
im teaches,  that  every  thing  appointed  by 
God  in  his  worship,  however  absurd,  or 
difficult,  or  unprofitable,  it  may  seem  to 
reason,  is  to  be  regarded  and  performed 
with  the  deepest  reverence  and  submission, 
on  account  of  that  supreme  authority 
which  appointed  and  required  it."|  To 
these  testimonies  I  will  add  that  of  Ber- 
nard :  "  Non  attendit  verus  obediens,  auALE 
sit  quod   prtEcipitur;    hoc  solo   contentus 

aUIA    PR.'ECIPITUR." 

Mr.  Henry  has  observed,  that  circumcis- 
ion was  "  a  painful  and  bloody  rite."§  So 
the  wife  of  Moses  considered  it;  but  yet 
Abraham  and  his  posterity  were  bound"  to 
observe  it,  on  the  peril  of  Jehovah's  keen 
displeasure.  Concerning  that  sanguinary 
ceremony,  Psedobaptists  have  spoken  their 
minds  very  freely.  M.  Saurin,  lor  instance, 
tells  us:  "The  command  of  circumcision 
did,  without  doubt,  frighten  those  who  first 
received  it;  it  was  dangerous  to  grown 
persons  in  hot  countries:  but  for  an  old 
man  to  receive  the  token  of  circumcision 
in  so  advanced  an  age,  was  in  all  appear- 


*  Scripfjre  Vindicated,  part  i.  pp.  63,  Gl. 
;  Dis.sorU.  Gfiit.  Letters,  lett.  iii.  pp.  10,  11. 
J  Theolo^iotinima.  1.  iv.  c,  iii.  digress,  iii.  p.  3.^6. 
5  TreRtjse  en  flap  p.  It. 


ance  to  be  put  out  of  the  condition  of  see- 
ing himself  a  father.  .  .  .  The  pain  which 
circumcision  produced  was  extremely  sen- 
sible, especially  to  grown  people ;  this  we 
may  infer  from  the  example  ol'  the  She- 
chemites."* Q,uenstedius  :  ••  Circumcis- 
ion was  a  work  full  of  pain,  as  Philo  as- 
serts;  which  appears  by  the  history  of  the 
Shechemites,  (Gen.  xxxiv.  25.)  Hence 
Zipporah,  having  circumcised  her  son, 
said  to  Moses,  'A  bloody  husband  art  thou 
to  me'.  ...  As  if  she  had  said,  This  rite  of 
thy  nation  forces  me  to  shed  blood,  (Exod. 

iv.     25.)"t Bucanus:     "  Circumcisiou 

could  not  be  performed  without  putting  the 

infant    to    most   exquisite   pain. "J Sir 

John  Chardin :  "I  have  heard  from  divers 
renegadoes  in  the  East  who  had  been  cir- 
cumcised, some  at  thirty,  some  at  tbrfy 
years  of  age,  that  the  circumcision  had  oc- 
casioned them  a  great  deal  of  pain,  and 
that  they  were  obliged  to  keep  their  bed 
upon    it,    at   least    twenty   or   twenty-iwo 

days."§ Mr.    Findlay:    "Maimonides 

having  said,  Circumcision  was  a  rite  of 
such  a  nature,  that  no  person  wmdd  per- 
form it  upon  himself  or  his  children,  but 
un  account  of  religion ;  gives  the  reason 
of  his  judgment:  tor  it  is  not  a  slight 
hurt  of  the  leg,  or  burning  of  the  arm,  but 
a  thing  most  harsh  and  uneasy.  ...  So 
likewise  Philo  speaks  of  circumcision,  a.s 
an  operation  attended  with  grievous  an- 
guish. ...  It  may  even  seem  to  have  been 
hazardous  to  life :  for  Lightfoot,  in  his  Ex- 
ercitations  upon  1  Cor.  vii.  19,  produces 
some  passages  from  Rabbinical  writings, 
in  which  mention  is  made  of  a  man  whose 
brethren  had  died  of  circumcision.  Nay, 
one  from  the  Jerusalem  Talmud  itself, 
where  R.  Nathan  says,  '  There  was  a 
woman  in  Cesarea  of  Cappadocia,  who 
had  lost  three  sons  successively  by  it.'  '"Il 
Now,  can  any  thing  like  this  be  asserted 
with  propriety  concerning  the  baplisnial 
immersion  ?  Yet  Abraham,  who  first  re- 
ceived the  command,  readily  obeyed ;  for 
he  circumcised  himself  and  his  son  Ish- 
mael,  together  with  all  the  males  that  were 
born  in  his  house,  or  bought  with  his  mon- 
ey, on  the  very  day  he  received  the  divine 
order.T[ 

In  regard  to  the  supposed  indecency  of 
plunging,  about  which  a  hideous  outcry  is 
often  raised,  as  if  that  of  itself  were  a  suf- 
ficient conviction  of  our  practice  proceed- 
ing on  a  gross  mistake,  we  answer  with 
Mr.  Baxter,  in  another  case;  "It  is  God's 


■  Disserlat,  ujion  the  Old  Test.  vol.  i,  pp.  Ml,  14.".. 

t  Antiq,  Uib.  pars,  i,  r.  iii.  pp.  269,  270. 

;  TliooloL'.  Loc.  loc.  Ivi,  Si  31. 

*.  In  Mr.  Haniier's  Observations,  vol.  ii.  p]).  408, 499. 

F  Vindicat.  of  the  sacred  Books,  p.  278,  Note.  Vid. 
Gussetii  Comment.  Etir.  sub.  rad. ;  and  Scheuchzeri 
Pliysica  Sacra,  pp.  93,  J.W.     A\ii:.  Vindilic.  I7ul 

''■  Gen.  xvij.  23,  ^t. 


P  ^  D  O  B  A  P  T  I  S  M    EXAMINED. 


435 


way,  and  then  no  inconvenience  will  dis- 
grace it."*  Some  of  the  Romi.sh  casuists 
have  told  us,  indeed,  tliat  it  is  no  sin  to 
hreak  a  divine  law,  if  it  be  very  difficult  to 
l;eep ;  if  we  should  be  thought  fools  for 
obsjcrving  it;  or  if  the  observance  of  it 
would  be  accounted  ridiculous:!  but  we 
dare  not  place  much  dependence  on  their 
determination.  Besides,  whatever  of  this 
land  is  objected  by  our  brethren,  would 
have  applied  with  incomparably  greater 
force  against  the  ancient  rite  of  circumcis- 
ion. But  let  us  hear  what  Psedobaptists 
themselves  have  said  concerning  this  par- 
ticular. Calvin:  "This  command,  'Ye 
shall  circumcise  the  flesh  of  your  foreskin,' 
might  at  first  sight  appear  extremely  ab- 
surd and  ridiculous.''^ Witsius  having 

described  the  painful  rite,  expresses  him- 
self thus:  ''On  account  of  which  ceremo- 
ny, the  Jews  were  contemptuously,  and  by 
way  of  reproach,  called  Apella,  and  Recu- 
titi,  because  they  wanted  that  pellicle  or 
little  skin.  But  it  pleased  God,  to  confound 
all  carnal  wisdom,  and  to  try  the  faith  and 
obedience  of  his  people,  to  appoint  a  rite 
for  the  seal  of  his  covenant,  at  which  they 
might  blush,  and  be  almost  ashamed  of 
performing  it:  like  as  he  founded  our  whole 
f^alvation  in  a  fact,  which  seems  no  less 
shameful  to  the  flesh,  namely,  the  cross  of 
Christ."§ Heideggerus:  "God,  accord- 
ing to  his  unsearchable  wisdom,  appointed 
a  rite  so  much  to  be  blushed  at,  to  be  a 
type   of    what   was   yet    more    shameful, 

namely,  the  cross  of  Christ."|| Budde- 

us:  "The  rite  of  circumcision,  considered, 
in  itself,  was  contemptible,  and  almost 
shameful. "TI F.  Fabricius:  "Circum- 
cision, I  confess,  considered  externally,  that 
is,  without  a  divine  institution,  and  without 
the  design  and  signification  of  that  institu- 
tion, might  seem  to  be  an  exceedingly 
ridiculous  and  shameful  rite."**  Nay, 
were  not  some  other  appointments  of  Je- 
hovah, under  the  Jewish  economy,  such  as 
the  customs  of  our  country,  and  present 
prevailing  notions  of  the  rational,  the  de- 
ce!it,  and  the  useful,  would  lead  many  per- 
sons to  consider  as  puerile,  indelicate,  and 
unprofitable?  Such,  if  I  mistake  not,  were 
several  of  those  laws  which  related  to  cer- 
emonial impurity  ;  and  yet  the  posterity  of 
Abraham,  of  both  sexes,  were  obliged  to  re- 
gisrd  them  with  strict  punctuality.  It  must, 
tiurefore,  be  at  our  peril  to  pronounce 
ihut    indecent    which    God     requires."tt 


"  Disputat.  of  right  to  Sacram.  p.  32. 
I  In  Mr.  Claikson's  Pract.  Div.  of  Papists,  pp.  385, 38C. 
}  In  Gen.  xvii.  11. 

5  fEf-on.  Fff'd.  I.  iv.  c.  viii.  §  2.    iEiryptiaca,  1.  iii.  c.  vi. 
4. 
1  Oor|).  Tli('(  log.  loc.  xii.  §  86. 

1!  Tiiei.Ioir.  I)„ir,„at.  I.  iv.  c.  i.  §  lo. 

■■  (Viirisioloiria,  dissert,  xi.  s  16. 

'•  Vid.  P.ciiron  D  !b  Vexat.  p.  310.     Lips.  IGS.";. 


But  why  such  complaints  of  indelicacy 
against  the  baptismal  plunging,  as  per- 
formed in  public  assemblies?  What  im- 
modesty is  there  in  the  solemn  immersion 
of  candidates  for  baptism,  when  properly 
clothed,  any  more  than  in  the  public  and 
promiscuous  bathing  of  both  sexes,  at 
Bath,  Southampton,  or  any  other  place  of 
a  similar  kind  ?*  As  to  the  baptizing  of 
persons  that  are  not  properly  clothed,  it 
has  our  cordial  disapprobation. 

Farther :  For  any  of  our  opposers  to 
imagine  that  pouring,  or  sprinkling,  is  law- 
ful, without  being  necessary;  or  that  it  is 
necessary  now  and  in  these  countries, 
though  not  so  in  the  apostolic  times  and  in 
the  eastern  parts,  is  unbecoming  the  char- 
acter of  any  Protestant.  Remarkable  are 
the  words,  and  forcible  is  the  argument  of 
Dr.  Willet,  when  he  says :  "  If  it  be  not 
necessary  to  receive  [the  Lord's  supper]  in 
one  kind,  it  is  not  to  be  done  at  all.  For, 
either  it  is  agreeable  to  the  institution  of 
Christ,  to  receive  in  one  kind,  or  disagree- 
able. If  it  be  agreeable  and  prescribed,  it 
is  of  necessity  to  be  observed :  if  it  he  not 
prescribed,  it  is  of  necessity  not  to  be 
used  at  all.t  This  will  apply,  with  all 
its  force,  to  the  subject  before  us.  The  cel- 
ebrated Montesquieu's  reasoning  will  also 
apply  in  the  present  case.  "  It  is  in  the 
nature  of  human  laws,  to  be  subject  to  all 
the  accidents  which  can  happen,  and  to 
vary  in  proportion  as  the  will  of  man 
changes;  on  the  contrary,  by  the  nature 
of  the  laws  of  religion,  they  are  never 
to  vary.  Human  laws  appoint  for  some 
good;  those  of  religion  for  the  best;  good 
may  have  another  object,  because  there 
are  many  kinds  of  good ;  but  the  best 
is  but  one :  it  cannot,  therefore,  change. 
We  may  change  [human]  laws,  because 
they  are  reputed  no  more  than  good  ;  but 
the  institutions  of  religion  are  always  sup- 
posed to  be  the  best!''J  Thus  Mr.  Arch. 
Hall :  "  All  that  concerns  the  glory  of  God, 
[and  the  honor  of  his  church]  is  unerringly 
and  unalterably  settled  in  the  word  of  God, 
which  is 'not  yea  and  nay.'  It  does  not 
accommodate  its  doctrines  to  succeeding 
periods  of  time,  nor  to  the  changing  tempers, 
humors,  or  fashions  of  place ;  like  its  di- 
vine Author,  it  is  '  tlie  same  yesterday,  and 
to-day,  and  forever.'  "§ 

Latomus  having  represented  the  first 
Christian  churches  as  in  a  rude,  unculti- 
vated state,  while  the  people  received  both 
kinds  at  the  Lord's  table,  but  as  omitting 
the  wine  in  following  ages,  when  they 
were  better  taught  and  more  polished — 


•  See  Dr.  Stennett's  Ans.  lo  Dr.  AdJinirton,  part  i.  pp. 
31,. 32,  Note. 
i  Synopsis  Papismi,  p.  CA'i. 
J  Spirit  of  Laws.  b.  xxvi.  chap.  ii. 
5  Gospel  Church,  p  r>2. 


[36 


PiEDOBAPTISM    EXAMINED. 


Chamier  exclaims,  "  Shall  I  be  silent  ?  or 
shall  I  refute  him?  For,  verily,  the  absur- 
dity is  of  such  a  magnitude,  that  every  one 
may  see  it,  and  guard  against  its  influence, 
without  my  assistance."*  One  of  our  Dis- 
senting Brethren  also,  when  engaged  in 
the  Po])ish  controversy,  says :  '•  Let  us 
consider  ;  Things  necessary — at  one  time, 
and  not  at  another?  Necessary  in  our 
days,  and  not  so  in  the  days  of  the  apos- 
tles? Necessary  to  Christians  of  later 
ages,  and  not  so  to  the  primitive  Chris- 
tians ?  Sure,  this  cannot  be  true :  I  al- 
ways thought  that  to  be  the  Chrisiian 
faith,  which  was  once,  and  at  once  deliver- 
ed to  the  saints,  by  Christ  and  his  apos- 
tles."t  Again :  For  any  to  practise  asper- 
sion, on  a  presumption  that  it  includes  the 
whole  essence  pf  baptism,  and  to  avoid 
supposed  indecency,  even  while  they  ac- 
knowledge that  immersion  was  appointed 
by  Christ  and  used  by  the  apostles;  is  to 
impeach  the  wisdom,  of  our  divine  Law- 
giver, by  implicitly  saying,  that  he  did  not 
well  consider  to  what  a  pitch  the  refined 
and  virtuous  delicacy  of  his  disciples  would 
arise  in  our  modern  times.  "  As  if,"  says 
Mr.  Bingham,  "  Christ  himself  could  not 
have  foreseen  any  dangers  that  might  hap- 
pen, or  given  as  prudent  orders  as  the  Pope 
concerning  his  own  institution. "J  It  is  to 
proceed  on  the  same  foundation  with  the 
Council  of  Constance,  when  forbidding  the 
use  of  the  sacred  cup  to  the  people:  for 
that  prohibition  was  founded  on  a  Euppusi- 
tion,  that  communicants  receive  the  entire 
body  and  blood  of  Christ,  under  the  spe- 
cies of  bread  ;  and  it  was  intended  to  pre- 
clude certain  dangers  and  scandals,  sup- 
posed to  arise  from  the  ancient  prac- 
tice.ll 

The  members  of  that  council,  it  seems, 
discovered  something  as  dangeroiis  and  as 
offensive^  in  administering  both  species  at 
the  holy  table,  as  others  do  in  the  baptis- 
mal immersion;  and  they  were  equally  un- 
willing to  acknowledge  that  the  substance 
of  the  sacred  supper  was  at  all  impaired 
by  their  innovation.  But  would  any  au- 
thority on  earth  bear,  without  marks  of  dis- 
pleasure, to  be  treated  in  a  similar  man- 
ner ?  We  will  suppose,  for  example,  that 
a  subject,  or  a  servant,  neglects  the  law  of 
a  magistrate,  or  the  command  of  a  master; 


■  Panslrat.  torn.  iv.  1.  viii.  c.  i.  5  24,  2."). 

T  Mr.  Smylli's  Serm.  at  Sailer's  Hall,  on  the  Church 
of  Rome's  Claim  of  Infallib.  pp.  30,  31. 

;  Origiiies  Eccles.  b.  \v.  chap.  iii.  §  3-1. 

II  Vid.  Caranzce  Sum.  Concil.  p.  .389.  I.ovan.  1681. 
Vrnem.  Hist.  Eccles.  torn.  vi.  p.  193.  The  learned 
ChnmnitiuiJ,  when  exploding  the  futile  reasons  of  Roman 
Catholics  for  withholding  the  cup  from  the  people, 
anion;;  other  things  observes:  "Their  ai'guinents  re- 
proach the  Author  of  the  sacrament  himself,  who  insti- 
tuted it  so  that  it  cannot  be  observed  in  the  church  with- 
»)ut  danger  of  scandal.  .  . .  The  church  is  now  become 
fjTccdingly  deUccle." — Exam.  Concil.  Trident.  \i\),  308. 
309. 


we  will  farther  suppose  him  called  to  ac- 
count for  his  disobedience,  and  that  in  hit, 
own  vindication  he  says,  '■  I  considered  the 
precise  performance  of  the  order  as  of  little 
importance,  provided  it  were  but  substan- 
tially  observed.  I  have,  therefore,  sub.sti- 
tuted  something  in  its  room,  that  will  do' 
quite  as  well,  without  being  attended  with 
such  inconveniences  as  would  have  been 
inseparable  from  a  punctual  compliance." 
Would  this  be  thought  a  inode.st  excuse,  or 
a  just  vindication  ?  It  may  be  answered, 
in  that  obsolete  phrase  of  our  biblical  ver- 
sion, I  trow  not. 

Once  more :  As  the  primitive  immersion 
has  been  laid  aside  for  pouring  or  sprink- 
ling, upon  a  supposition  of  its  being  dan- 
gerous and  indecent;  so  kneeling  at  the 
Lord's  table  has  been  substituted  for  a  table 
gesture,  and  is  defended  under  a  fair  pre- 
text, that  the  latter  is  a  bold  and  saucy 
posture.  Dr.  Nichols,  when  vindicating 
the  practice  of  his  own  cominunion,  and 
when  showing  that  various  of  our  festal 
customs  are  improper  to  be  used  at  the 
holy  table,  has  the  following  words.  "  Now 
since  these  customs  at  other  feasts  are  not 
admitted  here,  why  may  not  aitting,  for  the 
same  reason,  be  changed,  as  too  bold  and 
saucy  a  posture,  far  from  a  becoming  hu- 
mility and  modesty,  when  we  are  so  imme- 
diately in  the  presence  of  God  ?"  To  which 
Mr.  Peirce  replies:  "Say  you  so?  Do 
you  think  the  posture  the  apostles  used, 
with  our  Saviour's  approbation,  was  too 
bold  and  saucy,  or  not  sufficiently  humble 
and  modest  ?  Do  not  you  see  whom  you 
injure  by  these  reproaches?  Truly,  not 
so  much  the  Dissenters,  as  the  apostles, 
and  our  Lord  and  Saviour  Jesus  Christ 
himself."*  So  when  Teriphyllius,  a 
Cyprian  bishop,  having  occasion  before 
Spiridion  to  cite  those  words  of  our  Lord, 
"  Take  up  thy  bed  and  walk,"  used  the 
term  cKijnroia^  as  being  in  his  opinion  more 
elegant  than  the  word  Kpafiftarov ;  Spiridion, 
with  becoming  resentment,  replied,  "Art 
thou  better  than  He  who  said  Kpafiflarov^ 
that  thou  shouldst  be  ashamed  to  use  his 
words  ?"t  The  reader  will  apply  these 
particulars  to  the  case  before  us. 

Reflect.  V.  From  the  preceding  reflec- 
tions it  appears,  I  think,  with  superior  evh- 
dence,  that  the  sacred  maxim.  "  1  will  have 
mercy  and  not  sacrifice,"  must  be  misap- 
plied when  urged  against  ns.  For  if  it 
will  apj)ly  so  as  to  justify  sprinkling  in  a 
cold  country,  when  immersion  was  intended 
by  our  Lord,  submitted  to  by  him,  com- 
manded by  him,  and  practised  by  the  apos- 
tles, it  would  certainly  have  applied  much 
more  strongly  in  many  cases  under  the  for- 


'  Vindication  of  Dissenters,  part  iii.j)  'AA. 
I  t>ozona. Hist. Eccles.  1. i.  c.i. 


PiEDOBAPTISM     E?:AMINED. 


437 


mer  economy;  for  the  maxim  is  founded 
in  moral  truth,  which  is  the  same  in  all 
ages  and  in  every  nation.  That  God  loves 
mercy  better  than  sacrifice,  was  always  a 
fact,  since  man  transgressed  and  ceremo- 
nial obedience  was  required :  nor  did  our 
Lord  give  the  least  intimation,  by  his  ap- 
plication of  that  important  saying,  of  any 
thing  contained  in  it  being  peculiar  to  gos- 
pel times.  The  Christian  dispensation  is 
indeed  much  superior  to  that  of  the  an- 
cient Hebrews :  but  that  superiority  is  far 
from  consisting  in  our  having  more  liberty 
to  neglect,  alter,  or  transgress  the  divine 
appointment  than  they  had.  For  as  Mr. 
Reeves  observes,  "  When  God  says  that 
he  '  will  have  mercy  and  not  sacrifice,'  it  is 
not  to  be  understood  as  if  God  would  have 
any  of  his  laws  broken ;  but  as  our  Sav- 
iour explains  it,  '  These  ought  ye  to  have 
done,  and  not  to  leave  the  other  undone.'  "* 
Bellarmine,  when  vindicating  a  mutilated 
administration  of  the  holy  supper,  argues 
upon  a  supposition  of  the  gospel  "  church 
having  a  greater  liberty  than  the  church 
under  the  law;  though  she  have  no  pow- 
er to  alter  things  of  a  moral,  but  only  such 
as  are  of  a  positive  nature."!  How  la- 
mentable and  how  shameful,  to  think  of 
eminent  Protestants  adopting  the  principle 
and  arguing  upon  it,  in  favor  of  pouring 
and  sprinkling!  For  I  am  persuaded,  that 
none  of  them  ever  considered  the  Jewish 
church  as  authorized  by  these  words,  "  I 
will  have  mercy  and  not  sacrifice,"  to  alter 
any  divine  appointment.  Shall  Christians, 
then,  make  more  free  with  divine  authority 
than  Jews,  because  they  live  under  a  bet- 
ter dispensation  ?  for  be  it !  That  would 
represent  the  Holy  One  of  God  as  the 
minister  of  sin,  would  be  contrary  to  scrip- 
ture and  reason,  to  conscience  and  common 
sense.  The  disciples  of  Christ  are  as 
much  obliged  to  regard  the  positive  laws 
of  the  New  Testament  with  strict  punctu- 
ality, as  the  Jews  were  to  observe  their 
divine  ritual  contained  in  the  books  of  Mo- 
Nay,  our  superior  privileges  are  so 


many  additional  motives  to  perpetual  obe 
dience.     Whenever  any  one  therefore   is 
inclined  to  substitute  aspersion  for  plung- 
ing, on  a  supposition  of  the  latter  being 
burdensome  or  indelicate,  upon  the  foun 
dation  of  those  condescending   words,   "^ 
will   have   mercy   and  not  sacrifice ;"  he 
should  recollect  that  command  of  God  to 
Abraham,  "  Ye  shall  circumcise  the  flesh 
of  your  foreskin ;"  and   see  how   far   the 
gracious  declaration  would  have  applied 
there,  before  he  ventures  to  alter  a  positive 
appointment  of  Christ  on  that  ground. 
Here  also  the  arguments  used  by  Pro- 


testant Paedobaptists  in  opposition  to  im- 
mersion, is  like  that  of  the  Papists  against 
communion  in  both  kinds.  For  thus  we 
find  Salmero  argues :  "  If  it  had  not  been 
lawful  from  the  beginning  of  the  church  to 
communicate  under  one  species,  either 
very  many  must  have  been  entirely  depriv- 
ed of  communion,  or  obliged  to  that  which 
they  could  not  perform;  as  is  manifest 
with  regard  to  those  who  have  not  plenty 
of  wine,  which  is  the  case  with  many  in 
the  northern  parts  of  the  world  ;  in  respect 
of  those  who  are  abstemious,  and  of  those 
also  that  are  not  able  to  drink  wine  with- 
out a  nausea  being  excited.  .  .  .  Seeing, 
therefore,  that  the  yoke  of  our  Lord  is 
easy,  and  his  burden  light,  it  should  not  be 
believed  that  he  requires  what  is  impossi- 
ble, or  that  he  obliges  to  communicate  un- 
der both  kinds."*  That  Mr.  Horsey  took 
the  hint  from  Salmero  I  dare  not  assert, 
nor  do  I  believe ;  but  be  that  as  it  may,  he 
has  learned  to  argue  against  plunging  as 
a  grievous  hardship,  and  that  from  the 
same  text  which  is  pleaded  by  the  Papal 
veteran  for  com.munion  in  one  kind.  For 
he  says,  "  Christ's  yoke  is  easy,  and  his 
burden  light.  His  commandments  are  not 
grievous  :"t  and  hence,  among  other  things, 
he  infers  that  immersion  is  not  the  proper 

mode   of  proceeding. This    brings   to 

remembrance  a  good-natured  rule  which 
Popish  casuists  have  given  for  the  interpre- 
tation of  divine  laws,  with  a  view  to  re- 
Ueve  scrupulous  consciences.  The  rule  to 
which  I  advert,  as  produced  by  Mr.  Clark- 
son,  is  this ;  Persons  "  must  persuade  them- 
selves that  they  sin  not,  though  they  break 
the  law  in  a  strict  sense,  if  they  observe  it 
according  to  some  complaisant  interpreta- 
tion. A  benign  sense  is  rather  to  be  put 
upon  any  precept,  than  that  which  is  strict; 
for  the  precepts  of  God  and  the  church  are 
not  against  that  pleasantness  which  a  scru- 
pulous interpretation  takes  away."  On 
which  Mr.  Clarkson  makes  the  following 
remark :  '•  That  a  person  may  be  the  bet- 
ter pleased,  he  may  make  the  interpretation 
himself,  and  so  make  it  as  benign  as  he 
desires,  and  as  favorable  as  his  inclinatioa 
and  interest  would  have  it.  For  though  in 
other  courts  the  interpretation  belongs  to 
him  who  makes  the  law,  yet,  according  to 
their  St.  Antonius,  in  the  court  of  con- 
science it  belongs  to  every  one  to  do  it  for 
his  own  practice.''^ 

Were  it  allowable  to  prosecute  the  hint 
which  some  of  these  learned  authors  give, 
(No.  5,  7,  15;)  that  is  for  charity  and  ne- 
cessity to  erect  a  court  of  chancery,  to  sit 
in  judgment  on  the  equity  of  God's  com- 


•  Sep.  ciKip.  I  N,-..  n, 

t  In  M(ini;ng  Exercise  agiinat  Pi\pery,  p.  777, 


■  Apiid  Chamierum,  Panstrat.  torn.  iv.  I.  ix.  c.  iv.  ?  2&. 

»  Inf.  Bap.  Pefenrt.  p.  20. 

;  Pracl.  Div.  of  Papisis,  pp.  .^a.',  ?>^V 


438 


P.EDOBAPTISM    EXAMINED. 


mands,  and  either  mitigate  their  severity, 
or  dispense  with  tliein,  as  we  think  proper; 
soniethiniT  indeed  might  then  be  done,  that 
would  effectually  obviate  those  shivering 
apprehensions,  and  that  painful  modest 
feeling,  which  the  word  baptize  might  oth- 
erwise excite  in  the  breasts  of  some.  Nor 
would  the  relief  afforded  by  such  a  court, 
be  confined  to  the  frightful  idea  of  plung- 
ing; for  it  would  extend  its  benign  influ- 
ence to  every  other  case,  in  which  our 
sovereign  wills  happen  to  clash  with  posi- 
tive laws ;  because  the  uniform  language 
of  its  decrees  would  be  that  of  Peter  to 
Christ,  Spare  thyself.  While  however 
the  validity  of  such  a  court  of  equity  re- 
mains doubtful,  it  will  be  our  wisdom  when 
the  Most  High  speaks,  not  to  reason  and 
object,  but  to  adore  and  obey. 

How  strange  it  is  that  Protestant  authors 
should  ever  talk  of  dispensing  with  divine 
laws,  or  of  mitigating  their  severity  !  Not 
much  more  detestable,  though  a  little  more 
blunt,  is  the  well-known  saying-  ascribed  to 
Alphonso,  "  Si  ego  adfuissem,  melius  ordi- 
nassem."  But  let  the  learned  Vossius  as- 
sert, if  he  please,  "  That  we  are  compel- 
led   "     By  what?  not  the  appointment 

of  Christ;  not  the  design  of  the  ordinance; 
nor  yet  by  apostolic  practice  ;  but  by  some- 
thing which  he  calls  the  law  of  charity. 
and  of  necessity,  "  to  retain  sprinkling  in 
our  churches  :"*  we  had  much  rather  ad- 
here to  that  excellent  maxim  of  Turrettin, 
''  The  appointment  of  God  is  to  us  the 
highest  law,  the  supreme  necessity."! 
With  sincerity  and  zeal  may  we  adopt  the 
language  of  Dr.  Cotton  Mather,  and  say, 
"  Let  a  precept  be  never  so  difficult  to  obey, 
or  never  so  distasteful  to  flesh  and  blood, 
yet  if  I  see  it  is  God's  command,  my  soul 
says.  It  is  good;  let  me  obey  it  till  I  die.^'X 
Dr.  Witherspoon  has  remarked,  that, 
"when  men  will  not  conform  their  practice 
to  the  principles  of  pure  and  undefiled  re- 
ligion, they  scarce  ever  fail  to  endeavor  to 
accommodate  religion  to  their  own  prac- 
tice."§  Mr.  Henry  also,  has  justly  observ- 
ed, that  "  in  sacraments,  where  there  is 
appointed  something  of  an  outward  sign, 
(he  inventions  of  men  have  been  too  fruit- 
ful of  additions,  [and  of  alterations  too,] 
for  which  they  have  pleaded  a  great  deal 
of  decency  and  significancy  ;  while  the  or- 
dinance itself  hath  been  thereby  miserably 
obscured  and  corrupted. "||  To  which  I 
will  add  the  following  remark  of  Dr.  Os- 
wald :  "  To  take  advantage  of  dark  sur- 
mises,  or    doubtful    reasoning,   to    elude 


'  Dispiilar;  dp  Bap.  disp.  i.  §  9. 

!  Institiir.  Tliedlog.  loc.  .tix.  qnjcst.  Kiv.  §  11. 

+  r.ife,  by  Dr.  .lennings,  p.  118. 

%  Treatise  on  Rc-(;piieration.  p.  178. 

j  Trealiiie  on  Uiipii.sm,  p.  l.'iS. 


obligations  of  any  kind,  is  always  look- 
ed upon  as  an  indication  of  a  dishonest 
heart."* 

Reflect.  VI.  Suffer  me  now  to  reason 
and  remonstrate  in  the  language  of  Mr. 
Charnock;  after  which  I  will  conclude  this 
part  of  my  subject  with  the  ingenuous 
confession  of  a  learned  foreigner,  and  the 
declaration  of  Dr.  Wall.  "^The  wisdom 
of  God  is  affronted  and  invaded,"  says  the 
famous  Charnock,  "by  introducing  new 
rules  and  modes  of  worship,  different  from 
divine  institutions.  Is  not  this  a  manifest 
reflection  on  this  perfection  of  God,  as 
though  he  had  not  been  wise  enough  to 
provide  for  his  own  honor,  and  model  his 
own  service ;  but  stood  in  need  of  our  di- 
rections, and  the  capricios  of  our  brains  ? 
Some  have  observed,  that  it  is  a  greater 
sin,  in  worship,  to  do  what  we  should  not, 
than  to  omit  what  we  should  perform.  The 
one  seems  to  be  out  of  loeakness,  because 
of  the  high  exactness  of  the  law ;  and  the 
other  out  of  impudence,  accusing  the  wis- 
dom of  God  of  imperfection,  and  control- 
ling it  in  its  institutions.  Whence  should 
this  proceed,  but  from  a  partial  atheism, 
and  a  mean  conceit  of  the  divine  wisdom  ? 
As  though  God  had  not  understanding 
enough  to  prescribe  the  form  of  his  own 
worship ;  and  not  wisdom  enough  to  sup- 
port it,  without  the  crutches  of  human 
prudence.  .  .  .  The  laws  of  God,  who  is 
summa  ratio,  are  purely  founded  upon  the 
truest  reason,  though  every  one  of  them 
may  not  be  so  clear  to  us.  Therefore,  they 
that  make  [any]  alteration  in  his  precepts, 
either  dogmatically  or  practically,  control 
his  wisdom  and  charge  him  with  folly.  .  .  . 
Hence  it  is  that  sinners  are  called  fools  in 
scripture.  It  is  certainly  inexcusable  folly, 
to  contradict  undeniable  and  infallible  wis- 
dom. If  infinite  prudence  hath  framed  the 
law,  why  is  not  every  part  of  it  observed  ? 
If  it  were  not  made  with  the  best  wisdom, 
why  is  any  thing  of  it  observed  ?"t 

The  ingenuous  confession  to  which  I 
refer,  is  that  of  M.  de  la  Roque,  and  it  is 
as  follows.  "  The  greatest  part  of  them 
[the  Protestants]  hitherto  baptize  only  by 
sprinkling:  but  it  is  certainly  an  abuse; 
and  this  practice  which  they  have  retained 
from  the  Romish  church,  without  a  due 
examination  of  it,  as  well  as  many  other 
things  which  they  still  retain,  renders  their 
baptism  very  defective.  It  corrupts  both 
the  institution  and  ancient  usage  of  it,  and 
the  relation  it  ought  to  have  to  laith,  re- 
pentance, and  regeneration.  Monsieur 
Bossuet's  remark,  that  dipping  was  in  use 
for  thirteen  hundred  years,  deserves  our 


■  Appeal  to  Comnioii  Sense, )).  21. 
t  Works,  vol.  i.  p.  401.     On  Man's  Enmity  tn  God,  psx 
112,113. 


P^DOBAPTISM    EXAMINED. 


4;^9 


serious  consideration,  and  our  acknowledg- 
ment thereupon,  that  we  have  not  suffi- 
ciently examined  all  that  we  have  retained 
from  the  Romish  church  ;  that  seeing  her 
jnost  learned  prelates  now  inform  us,  that 
it  was  SHE  who  first  abolished  a  usage 
authorized  by  so  many  strong  reasons,  and 
by  so  many  ages,  that  she  has  done  very 
ill  on  this  occasion,  and  that  we  are  oblig- 
ed to  return  to  the  ancient  practice  of  the 
church,  and  to  the  institution  of  Jesus 
Christ.  I  do  not  say,  that  baptism  by  as- 
persion is  null;  that  is  my  opinion:  but 
it  must  be  confessed,  if  sprinkling  destroys 
not  the  substance  of  baptism,  yet  it  alters 
it,  and  in  some  sort  corrupts  it ;  it  is  a  de- 
fect which  spoils  its  lawful  form."* 

The  declaration  of  Dr.  Wall  is  as  fol- 
lows: "  Since  the  time  that  dipping  of  in- 
fants has  been  generally  left  off,  many 
learned  men  in  several  countries  have 
endeavored  to  retrieve  the  use  of  it ;  but 
more  in  England  than  any  where  else  in 
proportion."  Then,  after  having  mention- 
ed Sotus,  Mr.  Mede,  Bp.  Taylor,  Sir  Nor- 
ton Knatchbull,  Dr.  Towerson,  and  Dr 
Whitby,  as  being  all  desirous  of  having 
immersion  restored  to  common  use,  he 
adds :  "  These,  and  possibly  many  more, 
have  openly  declared  their  thoughts  con- 
cerning the  present  custom.  And  abund- 
ance of  others  have  so  largely  and  industri  ■ 
ously  proved  that  a  total  immersion  was,  as 
Dr.  Cave  says, '  the  almost  constant  and  uni- 
iversa!  custom  of  the  primitive  times,'  that 
they  iiave  sutficiently  intimated  their  incli- 
nations to  be  for  it  now.  So  that  no  man  in 
this  nation,  wiio  is  dissatisfied  with  the  oth- 
er way.  or  does  wish,  or  is  but  willing,  that 
his  child  should  be  baptized  by  dipping, 
need  in  the  least  to  doubt,  but  that  any 
minister  in  this  church  would,  according  to 
tiie  present  direction  of  the  rubric,  readily 
comply  with  his  desire,  and,  as  Mr.  Walk- 
er says,  be  glad  of  it."t 


'  In  Mr.  Slenneft's  answer  to  Mr.  Russen,  pp.  185,186. 

*  Hisr.  Ifil".  B.Tp.  part  ii.  chap.  ix.  pp.  473^76.  The 
desire  of  many  learned  men  in  the  church  of  England 
to  have  iuiiuersion  restored,  reminds  me  of  another 
particular  in  that  establishment ;  concerning  which  Mr, 
Bingham,  who  was  a  true  son  of  the  church  speaks  as 
follows : 

"  The  church  of  England  [in  her  Office  for  Ash- Wed 
nesday]  has  for  ttro  hundred  years  wished  for  the  restor- 
ation of  this  [primitive]  discipline,  and  yet  it  is  but  an 
incfltctive  wish  :  for  nothing  is  done  towards  inlroduc 
iut,'  it,  but  rather  things  are  gone  backward,  and  there  is 
less  discipline  for  those  last  sixty  years,  since  the  times 
of  the  unhappy  confusions,  than  there  was  before."— 
Olivines  Eccles.  b.  xv.  chap.  ix.  §  8. 

Thus  Mr.  Hervcy,  when  adverting  to  the  subject  of 
disclplin!>,  as  practised  in  his  own  churcl) :  "The  grosser 
kind  of  simony  seems  to  be  practised  by  a  certain  courl. 
styled  spirihml  or  ecc/esinsticnl ;  which  thimders  out 
excommunications  and  curses,  debars  poor  creatures 
from  ri'ligiou.-j  |)rivilej;('.?,  and  causes  them  to  be  'buried 
with  ihi!  burial  of  an  ass  :'  unless  they  pacify  their  pious 
indiun.itioM  bv  A  little  filthy  lucre." 

Again :  "  This  is  the  language  of  that  same  spiritual 
judicaturo  :  'If  thou  will  lug  out  a  fow  crowns  or  guineas 
iVom  tliy  |)iM-si',  all  shall  hr-  well ;  heaven  shall  smilo, 
and  I  he  churcli  (^ptii  her  arms.    Whereas,  if   thou  art 


PART     II. 


THE    SUBJECTS    OF   BAPTISM. 


CHAPTER.   I. 

Neither  Express  Precept,  nor  Plain  Ex- 
ample, for  PcBdobaptism,  in  the  New 
Testament. 

Bp.  Burnet.  "  There  is  no  express  pre- 
cept, or  rule,  given  in  the  New  Testament 
for  baptism  of  infants." — Exposit.  of  Thir- 
ty-nine Articles,  art.  xxvii. 

2.  Dr.  Wall.  "  Among  all  the  persona 
that  are  recorded  as  baptized  by  the  apos- 
tles, there  is  no  express  mention  of  any 
infant ....  There  is  no  express  mention 
indeed  of  any  children  baptized  by  him," 
i.  e.  John  the  Baptist. — Hist.  Inf.  Bap.  In- 
troduct.  pp.  1,  55. 

3.  Mr.  Fuller.  "  We  do  freely  confess, 
that  there  is  neither  express  precept,  nor 
precedent,  in  the  New  Testament,  for  the 
baptizing  of  infants  ....  There  were  many 
things  which  Jesias  did,  which  are  not  writ- 
ten ;  among  v/hich,  for  aught  appears  to  the 
contrary,  the  baptizing  of  these  infants 
[Luke  xviii.  15,  16,  17,]  might  be  one  of 
them." — InfanVs  Advocate,  pp.  71,  150. 

4.  Mr.  Marshall.  "I  grant,  that  in  so 
many  words  it  is  not  found  in  the  New 
Testament,  that  they  should  be  baptized  ; 
no  express  example  where  children  were 
baptized  ....  Express  command  there  is, 
that  they  [the  apostles]  should  teach  the 
heathen,  and  the  Jews,  and  make  them  dis- 
ciples, and  then  baptize  them  ....  It  is 
said  indeed  that  they  taught  and  baptized, 
and  no  express  mention  of  any  other  .... 
Both  John  and  Christ's  disciples  and  apos- 
tles did  teach  before  they  baptized,  because 

refractory  in  this  particular;  and  unwilling,  or  unable,  to 
comply  with  our  pecuniary  demands  ;  thou  art  cut  off 
from  the  means  of  grace.  Thou  shalt  no  longer  heax 
that  word  of  the  gospel,  by  which  the  spirit  of  faith  Com- 
eth. Nor  any  more  bo  partaker  of  that  sacramental 
ordinance,  which  is  a  sign  and  seal  of  spiritual  bene- 
fits.' " 

Again  :  "  Is  not  this  a  most  infamous  traffic,  whereby 
sacred  things  are  bought  and  sold  %  In  the  present  state 
of  aflfairs,  what  can  be  a  nearer  approach  to  the  sin  of 
the  mercenary  rtiagician  1  What  can  be  a  more  indelible 
blot  on  the  purity  and  discipline  of  any  church  7 

'  Pudet  h(tc  opprobria  nobis 
Et  did  jiuluisse,  et  nonpoluisse  re/elli.'  " 

See  Theron  and  Aspaaio. ,     ' 

Mr.  Bisset,  thus;  "I  have  returned  several  of  my 
charge,  for  scandalous  immoralities,  to  the  spiritual 
court;  but  nothing  was  done,  only  some  money  was 
s(|ueezea  out  of  them."— jPtem  English,  p.  28.  Dublin, 
1705.  .         ,      ,.  . 

An  observation  of  Dr.  Owen,  respectm?  plurahtiei?, 
will  here  apply.  "  An  evil  thi.s,  like  that  of  mathemati- 
cal prognostications  at  Rome,  always  condemned,  anif 
always  retained."— G07?W  Church  and  ils  (i'rvern?net%t, 
p.  107. 


440 


P^DOBAPTISM    EXAMINED. 


tlien  no  otlier  were  capable  of  baptism." — 
III  Mr.  Tombes's  Examen  pp.  110,  161; 
and  AntipiEdobaptism,  part  ii.  p.  84. 

5.  Luther.  "  It  cannot  be  proved  by  the 
sacred  scripture  that  infant  baptism  was 
instituted  by  Christ,  or  begun  by  the  first 
Christians  after  the  apostles." — In  A  B.^s 
Vanity  of  Inf.  Bap.  part  ii.  p.  8. 

6.  Mr.  Baxter.  "If  there  can  be  no  ex 
ample  given  in  scripture  of  any  one  that 
was  baptized  without  the  profession  of  a 
saving  faith,  nor  any  precept  for  so  doing, 
then  must  we  not  baptize  any  without  it.  But 
the  antecedent  is  true  ;  therelbre  so  is  the 
consequent  ....  In  a  word,  I  know  of  no 
one  word  in  scripture,  that  giveth  us  the 
least  intimation  that  ever  man  was  bap- 
tized without  the  profession  of  a  saving 
faith,  or  that  giveth  the  least  encourage- 
ment to  baptize  any  upon  another's  faith." 
— Disputat.  of  Right  to  Sac.  pp.  149,  151. 

7.  Mr.  Obad.  Wills.  "  Christ  did  many 
things  that  were  not  recorded,  and  so  did 
the  apostles ;  whereof  this  was  one,  for 
aught  we  know,  the  baptizing  infants  .... 
Calvin,  in  his  fourth  book  of  Institutes, 
chap.  xvi.  confesseth,  that  it  is  no  where 
expressly  mentioned  by  the  evangelists, 
that  any  one  child  was  by  the  apostles  bap- 
tized." To  the  same  purpose  are  Stap- 
hilus,  Melanthon,  and  Zuinglius  quoted. — 
Inf.  Bap.  Asserted  and  Vindicated,  part  ii. 
pp.  37,  40,  199,  200. 

8.  Vitringa.  "  That  some  in  the  ancient 
church  long  ago  doubted,  and  that  others 
now  doubt,  whether  infants  ought  to  be 
baptized,  proceeds  principally,  I  think, 
from  hence ;  It  is  not  related  as  a  fact,  in 
the  Gospels,  and  in  the  Acts  of  the  primi- 
tive church,  that  infants  were  baptized  by 
Christ,  or  by  the  apostles." — Observat. 
Sac.  1.  ii.  c.  vi.  §  2. 

9.  Mr.  Samuel  Palmer.  "  There  is  noth- 
ing in  the  words  of  the  institution,  nor  in 
any  after  accounts  of  the  administration  of 
this  rite,  respecting  the  baptism  of  infants ; 
there  is  not  a  single  precept  for,  nor  exam- 

Sle  of,   this  practice  through  the    whole 
few  Testament." — A7iswer  to  Dr.  Priest- 
leys  Address  on  the  Lord's  Snp.  p.  7. 

10.  Stapferus.  "  There  is  not  any  ex- 
press command  in  the  holy  scripture  con- 
cerning the  baptism  of  infants." — Theolog. 
Polem.  cap.  iii.  §  1647. 

11.  Limborch.  "There  is  no  express 
command  for  it  in  scripture ;  nay,  all  those 
passages  wherein  baptism  is  commanded, 
do  immediately  relate  to  adult  persons, 
since  they  are  ordered  to  be  instructed, 
and  faith  is  prerequisite  as  a  necessary 
qualification,  which  (things)  are  peculiar 
to  the  adult ....  There  is  no  instance  that 
can  be  produced,  from  whence  it  may  indis- 
putably be   inferred,   that  any  child   was 


baptized  by  the  apostles  ....  The  neces- 
sity of  Peedobaptism  was  never  asserted  by 
any  council  beiore  that  of  Carthage,  held 
in  the  year  four  hundred  and  eighteen  .... 
We  own  that  there  is  no  precept,  nor  un- 
doubted instance,  in  scripture,  of  infant 
baptism  ;  but  this  is  not  enough  to  render 
it  unlawful." — Complete  SysL  Div.  b.  v, 
chap.  xxii.  sect.  ii. 

12.  M.  De  la  Roque.— "  As  to  the  bap- 
tism of  infants,  I  confess  there  is  nothing 
formal  and  express  in  the  gospel,  to  justify 
the  necessity  of  it ;  and  the  passages  that 
are  produced,  do  at  most  only  prove  that  it 
is  permitted,  or  rather  that  it  is  not  forbid- 
den to  baptize  them.  If  all  the  Anabap- 
tists only  held  to  this,  without  condemning 
this  practice  as  criminal  and  sacrilegious, 
they  would  have  reason  on  their  side,  and 
would  say  nothing  but  what  is  founded  on 
such  principles  as  are  common  to  all  Prot- 
estants."— In  Mr.  Stennett's  Answer  to  Mr. 
Russen,  p.  188. 

13.  Magdeburg  Centuriators.  "Exam- 
ples prove  that  adults,  both  Jews  and  Gen- 
tiles, were  baptized.  Concerning  the  bap- 
tism of  infants,  there  are  indeed  no  exam- 
ples of  which  we  read." — Cent.  i.  I.  iL  c.  vi. 
p.  381. 

14.  Erasmus.  "Paul  does  not  seem  in 
Rom.  V.  14,  to  treat  about  infants  ....  It 
was  not  yet  the  custom  for  infants  to  be 
baptized." — Annotat.  ad  Rom.  v.  14.  Bas. 
1534. 

15.  Mr.  Leigh.  "  The  baptism  of  infants 
may  be  named  a  tradition,  because  it  is 
not  expressly  delivered  in  scripture  that 
the  apostles  did  baptize  infants,  nor  any 
express  precept  there  found  that  they  should 
so  do ;  yet  is  not  this  so  received  by  bare 
and  naked  tradition,  but  that  we  find  the 
scripture  to  deliver  unto  us  the  ground  of 
it." — Body  of  Div.  b.  i.  chap.  viii.  pp.  93,  94. 

16.  Dr.  Freeman.  "  The  traditions  of 
the  whole  Catholic  church — confirm  us  in 
means  of  our  doctrines ;  Avhich  though  they 
may  be  gathered  out  of  scripture,  yet  are 
not  laid  down  there  in  so  many  words : 
such  as  infant  baptism,  and  of  episcopal  au- 
thority above  presbyters." — Preservative 
against  Popery,  title  iii.  p.  19. 

17.  Mr  T.  Boston.  "  It  is  plain  that  he 
(Peter,  in  Act.«;  ii.  38,)  requires  their  repent- 
ance antecedently  to  baptism,  as  necessa- 
ry to  qualify  them  for  the  right  and  due 
reception  thereof  And  there  is  no  exam- 
ple of  baptism  recorded  in  the  scriptures, 
where  any  were  baptized  but  such  as  ap- 
peared to  have  a  saving  interest  in  Christ." 
—  Works,  p.  384. 

18.  Mr.  Cawdry. — "  The  scriptures  are 
not  clear,  that  infant  baptism  was  an  apos- 
tolical practice  ....  We  have  not  in  scrip- 
ture either  precept  or  example  of  cliildren 


P^DOBAPTISM    EXAMINED. 


441 


baptized." — In  Mr.  Crosby's  Hist,  of  Bap. 
vol.  iii.  pref.  p.  53. — Mr.  Tombes^s  AntipcB- 
dobaptisui,  pttrt  ii.  p.  84. 

19!  Dr.  Field.  '•  The  baptism  of  infants, 
is  therefore  named  a  tradition  because  it 
is  not  expressly  delivered  in  scripture,  that 
the  apostles  did  baptize  infants ;  nor  any 
express  precept  there  found,  that  they 
should  do  so." — On  the  Church,  p.  375. 

20.  Bp.  Prideaux.  "  Psedobaptism,  and 
the  change  of  the  Jewish  sabbath  into  the 
Lord's  day,  rest  on  no  other  divine  right 
than  Episcopacy." — Fascicul.  Controvers. 
loc.  iv.  sect.  iii.  p.  210. 

21.  Bp.  Sanderson.  "The  baptism  of 
infants,  and  the  sprinkling  of  water  in  bap- 
tism, instead  of  immersing  the  wdiole  body, 
must  be  exterminated  i'rom  the  church, 
according  to  their  principle ;  i.  e.  that  noth- 
ing can  be  lawfully  pertbrmed,  much  less 
required,  in  the  affairs  of  religion,  which  is 
not  either  commanded  by  God  in  the  scrip- 
ture, or  at  least  recommended  by  a  lauda- 
ble example."— Z?e  Obligat.  Conscient.  prcB- 
lect.  iv.  §  17,  18. 

22.  Bp.  Stillingfleet.  "Whether  bap- 
tism shall  be  administered  to  infants,  or  no. 
is  not  set  down  in  express  words,  but  left  to 
be  gathered  by  analogy  and  consequen-; 
ces." — Irenicum,  part  ii.  chap.  iv.  p.  178. 

23.  Dr.  Towerson.  "  That  which  seems 
to  stick  much  with  the  adversaries  of  infant 
baptism,  and  is  accordingly  urged  at  all 
times  against  the  friends  or  asserters  of  it, 
is  the  want  of  an  express  command,  or  di- 
rection, ibr  the  administering  of  baptism  to 
them.  Which  objection  seems  to  be  the 
more  reasonable,  because  baptism  as  well 
as  others  sacraments,  recieving  all  its  force 
from  institution,  they,  may  seem  to  have  no 
right  to,  or  benefit  by  it,  who  appear  not  by 
the  institution  of  that  sacrament  to  be  en- 
titled to  it ;  but  rather,  by  the  qualifications 
it  requires,  to  be  excluded  from  it." —  Of  the 
Sacram.  of  Bap.  part  xi.  pp.  349,  350. 

Mr.  Walker.  "  Where  authority  from 
the  scripture  fails,  there  the  custom  of  the 
church  is  to  be  held  as  a  law.  ...  It  doth 
not  follow,  that  our  Saviour  gave  no  precept 
for  the  baptizing  of  infante,  because  no  such 
precept  is  particularly  expressed  in  the  scrip- 
ture ;  for  our  Saviour  spake  many  things  to 
his  disciples  concerning  the  kingdom  of 
God,  both  before  his  passion  and  also  after 
his  resurrection,  which  are  not  written  in 
the  scriptures  ;  and  who  can  say,  but  that 
among  those  many  unwritten  sayings  of  his, 
there  might  be  an  express  precepl  for  in- 
fant baptism  ?"*—  Modest  Plea  for  Inf. 
J?ap.  pp.  221,  368. 

25.  Anonymous.  "  As  to  the  seed  of  the 
church,  the  children  of  Christians,  at  what 
age,   under   what  circumstances,   in  what 


•  Jii:*t  so   Aiiflr  idiu.s,  ill  <ie(i-nce  of  Popisli   iradilion, 
Viii.  Cheuiiiitii  I'lxun.  Concil.  Trident  p.  21, 

Vol.  1.— D* 


mode,  or  whether  tliey  were  baptized  at  all, 
are  particulars  tiie  New  Testament  does 
not  expressly  mention.  .  .  .  We  may  safely 
conclude,  whatever  the  apostle  Paul  might 
do,  who  baptized  households  among  the 
Gentiles,  yet  the  other  apostles.,  and  the 
church  at  Jerusalem  did  not  baptize  in- 
fants ;  for  this  reason,  because  they  still 
continued  to  circumcise,  which  [circum- 
cision] initiated  into  the  law  of  Moses  ;  and 
they  could  not  initiate  their  infants  both 
into  Moses  and  into  Christ.  But  after  the 
destruction  of  Jerusalem,  which  evidently 
proved  the  Mosaic  economy  to  be  at  an  end 
circumcision  subsided  by  degrees,  and  in- 
fant baptism  took  the  place  of  it.  Thus  in- 
fant baptism  came  into  the  church,  in  the 
very  manner  our  Lord  foretold  his  kingdom 
should  come,  without  observation ;  neither 
lo  here,  nor  there." — Simple  truth,  pp.  5,  21. 

26.  Heideggerus.  "  Though  there  be 
neither  express  precept,  nor  example,  ibr  in- 
fant baptism,  yet  that  it  is  implicitly  con- 
tained in  the  scripture,  sufficiently  appears 
from  what  we  have  said.  Nor  was  it  ne- 
cessary that  it  should  be  expressly  enjoined. 
Nay,  it  is  quite  sufficient  that  it  was  not  for- 
bidden by  Christ." — Corp.  Theolog.  loc. 
XXV.  §  55. 

27.  Witsius.  "  We  do  not  indeed  deny 
that  there  is  no  express  and  special  com- 
mand of  God,  or  of  Christ,  concerning  in- 
fant baptism  ;  yet  there  are  general  com- 
mands, from  which  a  particular  one  is  de- 
duced."— CEcon.  1.  iv.  c.  xvi.  §  41. 

28.  Anonymous.  "  I  do  not  remember 
any  passage  in  the  new  Testament,  which 
says  expressly,  that  infants  should  be  bap- 
tized ;  and,  as  I  am  informed  by  better 
judges,  the  evidences  for  this  practice  from 
antiquity,  though  very  early,  do  not  fully 
come  up  to  the  times  of  the  apostles." — In 
Mr.    Richard''s   Hist,  of  Antichrist,  p.   19. 

29.  (Ecolampadius.  "  No  passage  in  the 
holy  scripture  has  occurred  to  our  observa- 
tion as  yet,  which,  as  far  as  the  slenderness 
of  our  capacity  can  discern,  should  per- 
suade us  to  profess  Pasdobaptism." — Apud 
Schyn  Hist.  Mennonit,  pp.  168,  169. 

36.  Celarious.  "  Infant  baptism  is  neither 
commanded  in  the  sacred  scripture,  nor  is 
it  confirmed  by  apostolic  examples." — Apud 
Schyn,  ut  supra. 

si.  Staphilus.  "It  is  not  expressed  in 
holy  scripture,  that  young  children  should 
be  baptized."  In  T.  Lawson's  Baptismalc- 
gia,  p.  115.  N.  B.  Mr.  Laweon,  who  was 
one  of  the  people  called  (Quakers,  has  pro- 
duced Zuinglius  and  Melancthon,  as  e.K- 
pressing  themselves  to  the  same  effect. 
He  also  tells  us  the  Oxford  divines,  in  a 
convocation  held  one  thousand  six  iuindred 
and  forty-seven,  acknowledged,  "that  with- 
out consentaneous  judgment  of  the  univcr- 
leal  church,  should  be  ut  a  loss,  when  they 


442 


PiEDOBAPTiSM    EXAMINED. 


are  called  upon  for  proof,  in  the  point  of  in- 
fant baptism." — Ut  sxq)ra^^\).  113,  115,  116. 
Vid.  Chemnitium;  Exam.  Concil.  Trident. 
p.  69.  Chamienim,  Panstrat.  torn.  i.  1.  ix.  c. 
X.  §  40. 


BEPLECTI0N3. 


Reflect.  I.  As  these  Pcedobaptists  unani- 
mously agree  that  there  is  neither  express 
precept,  nor  plain  example  for  infant  bap- 
tism in  the  New  Testament ;  so  it  appears 
from  one  or  another  of  them  that  the  pas- 
sages usually  produced  for  it  only  prove 
that  it  is  permitted,  or  not  forbidden,  No.  12. 
that  all  those  places  where  baptism  is  com- 
manded regard  none  but  adults,  No.  11 ; 
that  Ptedobaptism  must  be  supported  by 
analogy  and  illation,  No  22, 27  ;  that  there  is 
no  instance  from  which  it  may  be  incontro- 
vertibly  inferred,  that  any  child  was  baptized 
by  the  apostles,  No.  11 ;  that  infant  bap- 
tism rests  on  the  same  foundation  as  dioce- 
san Episcopacy,  No.  20 :  that  Pgedobap- 
tism  is  properly  denominated  a  tradition. 
No.  15,  16  ;  that  though  Paul  baptized 
certain  households,  it  is  doubtful  whether  he 
ever  practised  Paedobaptism  ;  and  very  cer- 
tain that  the  other  apostles  did  not  baptize 
infants ;  because  a  supposition  of  their  so 
doing  would  infer  a  gross  absurdity,  No.  14, 
25 ;  that  imwriUen  truth  (or  weak  surmise) 
and  tradition,  are  a  succedaneum  for  ex- 
press precept  and  plain  example,  No.  3,  7, 
24,  3 1 ;  and  that  persons  have  need  of  great 
penetration  to  find  a  warrant  in  scripture 
for  the  avowal  of  Poedobaptism,  No.  29. 

Such  concessions  are  our  opponents  oblig- 
ed to  make,  in  reference  to  this  affair  !  With 
propriety,  therefore  I  may  here  demand  and 
remonstrate,  in  the  remarkable  words  of 
Mr.  Baxter ;  "  What  man  dare  go  in  a  way 
which  hath  neither  precept  nor  example  to 
warrant  it,  from  a  way  that  hath  full  current 
of  both  ?.  .  .  .Who  knows  what  will  please 
God  but  himself?  And  hath  he  not  told  us 
what  he  expecteth  from  us  ?  Can  that  be 
obedience  which  hath  no  command  for  it  ? 
Is  not  this  too  supererogate,  and  to  be  right- 
eous over-much  ?  Is  it  not  also  to  accuse 
God's  ordinances  of  insufficiency,  as  well 
as  his  word,  as  if  they  were  not  sufficient 
either  to  please  him,  or  help  our  own  gra- 
ces ?  O  the  pride  of  man's  heart,  that  in- 
stead of  being  a  law-obcyer,  will  be  a  law- 
maker ;  and  instead  of  being  true  worship- 
per.*!, they  will  be  worship-makers !.  .  .  .For 
my  part,  I  will  not  fear  that  God  Avil!  be  an- 
gry witli  me  for  doinirno  more  than  he  hath 
commanded  me,  and  lor  sticking  close  to  the 
rule  of  his  word  in  matter  of  worship;  but 
I  should  tremble  fo  add  or  diminish."* 

Let  us  now  see  what  our  impartial  friends 


•  Plain  Srnii   Proiif,  pp.  24,303. 


the  Q,uakers  have  to  say  on  this  part  of  thtf 
subject. 

1.  Robert  Barclay.  "  As  to  the  baptism' 
of  infants,  it  is  a  mere  human  tradition,  for 
which  neither  precept  nor  practice  is  to  be 
found  in  all  the  scripture." — Apology,  prop- 
osition xii. 

2.  Samuel  Fothergill.  "  I  do  not  find  in, 
any  part  of  the  holy  scripture,  either  pre- 
cept or  example  for  the  practice  of  sprink- 
ling infants,  .  .  .If  any  such  proof,  or  plain 
declaration,  could  be  produced  in  support 
of  sprinkling  infants,  it  would  have  been 
long  ere  now  produced,  by  those  who  have 
continued  the  practice  of  that  ceremonj^ 
The  present  advocates  for  it  would  not  be 
reduced  to  the  necessity  of  presumptive  ar- 
guments, and  uncertain  consequences ;  such 
as  the  supposition,  that  there  were  children 
in  the  household  of  Lydia,  the  jailer  of 
Philippi,  and  Stephanas.  .  .  .  The  sprinkling 
of  infants  is  utterly  destitute  of  any  proof 
of  divine  institution." — Remarks  on  an  ad- 
dress, pp.  5,  6,  30.  ■ 

3.  Joseph  Phipps.  "  The  practice  of 
sprinkling  infants  under  the  name  of  bap- 
tism, hath  neither  precept  nor  precedent  in 
the  New  Testament.  For  Avant  of  real  in- 
stances, mere  suppositioiis  are  offered  in 
support  of  it.  Because  it  is  said,  in  the 
case  of  Lydia,  that  •  she  was  baptized  and 
her  household  ; '  and  by  the  apostle, '  I  bap- 
tized also  the  houeeliold  of  Stephanas  ;'  it  is 
supposed  there  might  be  infants,  or  little 
children,  in  those  households  :  from  whence 
it  is  inferred  such  were  baptized." — Disser- 
tations on  Bap.  and  Communion,  p.  30. 

4.  Elizabeth  Bathurst.  "  Infant  baptism, 
or  sprinkling  infants,  this  they  [the  Qua- 
kers] utterly  deny,  as  a  thing  by  men  impo- 
sed, and  never  by  God  or  Christ  insituted  ; 
neither  is  there  any  scripture  precept  or 
precedent  lor  it.  Indeed  how  should  there 
since  it  was  not  taken  up,  nor  innovated  for 
above  two  hundred  years  after  Christ  died? 
.  .  .  .Yet  we  grant  the  baptism  of  those  that 
were  adult,  or  come  to  age,  and  had  faith 
to  entitle  them  to  it.  This  was  the  baptism 
of  John." — Testimony  and  Wjitings,  pp. 
44,  45,  edit.  4th. 

5.  Thomas  Lawson.  "  Sprinkling  of  in- 
fants is  a  case  unprecedented  in  the  primi- 
tive church ;  an  irreptitious  custom,  sprung 
up  in  the  night  of  apostacy,  after  the  fall- 
ing away  from  the  primitive  order.  .  .  .Such 
as  rhantize,  or  sprinkle  infants,  have  no 
command  from  Christ,  nor  example  among 
theapostles,  nor  the  first  primitive  Christians 
for  60  doing." — Baptismal ogia,  pp.  69,  117. 

6.  Richard  Clarige.  ''  As  for  the  bap- 
tism of  infants,  it  ought  not  to  be  retained  in 
the  church,  there  being  neither  prece])t  nor 
example  for  it  in  the  scripture." — Life  and 
Posthumous  Works,  p.  179. 

7.  George  Whitehead.     "As  to  dipping 


P^DOBAPTISM    EXAMINED. 


443 


or  sprinkling  infants,  or  young  children, 
we  find  no  precept  or  precedent  in  holy 
scripture  for  the  practice  thereof.  . ,  .  What 
great  hypocrisy  and  insincerity  are  these 
persons  justly  chargeable  with,  in  the  sight 
tjf  God.  angels,  and  men,  in  their  not  prac- 
tising that  baptism  they  have  pleaded  for 
from  the  practice  of  the  apostles  I  but  in- 
stead thereof  rhantism,  or  sprinkling  of 
infants,  to  make  them  thereby  members  of 
Christ,  and  of  his  church  militant,  who  are 
neither  capable  of  teaching,  nor  of  confes- 
sion of  faith.  If  these  men  believe  what 
they  themselves  write,  argue,  and  urge  on 
this  subject,  for  the  necessity  of  baptizing 
only  believers  when  taught,  by  what  au- 
thority do  they  in  practice  so  eas-ily  dis- 
pense with  this,  and  evade  and  change  it 
into  their  rhantizing,  or  sprinkling  and 
crossing  infants  on  the  face ;  and  yet  so 
demurely  profess  and  tell  the  people,  the 
holy  scripture  is  their  only  rule  of  faith 
■and  practice  ?  when  they  can,  contrary  to 
their  own  demure  pretences,  practise  un- 
scriptural  traditions,  both  human  and  Po- 
pish."'—  The  Rector  Examined^  p.  23. 
Truth  Prevalent,  pp.  125,  126. 

8.  William  Penn.  There  is  "not  one 
text  of  scripture  to  prove  that  sprinkling  in 
the  face  was  the  water  baptism,  or  that 
children  were  the  subjects  of  water  bap- 
tism in  the  first  times." — Defence  of  Gospel 
Ti-uths,  against  the  Bishop  of  Cork,  p. 
82. 

Such  being  the  concessions  of  our  learn- 
ed opposers,  and  such  the  harmonious  tes- 
timony of  impartial  Friends,  I  am  remind- 
ed of  the  following  apostolic  declarations, 
which  may  be  here  applied :  "  We  gave 
no  such  commandment;  We  have  no  such 
CUSTOM."*  The  apostles,  it  seems,  gave 
no  command  for  the  baptizing  of  infants ; 
and  therefore  a  precept  cannot  be  found. 
They  had  no  such  custom,  and  therefore 
an  example  of  it  is  not  recorded  in  the  his- 
tory of  their  practice. 

Reflect.  II.  As  it  is  evident  by  the  con- 
fession of  our  opposers,  that  nothing  expli- 
cit is  contained  in  the  New  Testament  re- 
lating to  infant  baptism ;  and  as  Paedobap- 
tists  have  taught  us,  that  positive  institu- 
tions cannot  be  inferred  by  remote  conse- 
quences from  general  principles,  but  require 
an  express  appointment;!  itmight  have  been 
expected,  had  consistency  prevailed,  that 
Paedobaptism  would  have  made  as  little  ap- 
pearance in  the  practice  of  Protestants,  as  it 
does  in  the  writings  of  the  apostles.  For 
it  is  generally  maintained  by  the  Reform- 
ed, when  contending  with  Papists;  and  by 
Nonconformists,  when  disputing  with  Eng- 
lish  Episcopalians;   that  it  is   the  safest 


way  to  take  things  as  we  find  them  in  the 
records  of  inspiration,  and  to  perform  noth- 
ing, as  a  part  of  religious  worship,  which 
is  not  commanded  or  exemplified  in  the 
New  Testament.  Thus  Mr.  Alsop,  lor 
instance:  "I  never  liked  either  the  addi- 
tion of  officers  to  those  Christ  has  com- 
manded to  govern  his  church,  nor  the  ad- 
dition of  canons  to  those  by  which  he  has 
appointed  his  church  to  be  governed :  I 
always  thought  it  safest,  to  leave  the  doc- 
trine, worship,  and  government  of  Christ 
as  we  found  them.  We  may  be  chidden  for 
adding,  or  subtracting,  but  never  for  being 
no  wiser  than  the  gospel:  and  when  we 
have  done  our  best,  and  chopped  and 
changed,  we  shall  hardly  ever  make  bet- 
ter than  those  Christ  made  for  us."* 

Mr.  Polhill :  "  The  pattern  of  Christ  and 
the  apostles  is  more  to  me  than  all  the  hu- 
man wisdom  in  the  world."! Mr.  White: 

"  As  Protestants,  we  have  only  to  bear  the 
Bible  in  our  hands ;  to  expatiate  on  its  im- 
portance and  its  truth ;  to  teach  what  it 
reveals    with    sincerity ;    and    to    enforce 

what  it  commands  with  earnestness."! 

Dr.  Owen :  "  It  is  not  safe  for  us  to  venture 
on  duties  not  exemplified  [in  the  scripture;] 
nor  can  any  instance  of  a  necessary  duty 
be  given,  of  whose  performance  we  have 
not  an  example  in  the  scripture.  ...  It  [an 
enthusiastic  affection  for  Christ]  is  no  way 
directed,  warranted,  approved  by  any  com- 
mand, promise,  or  rule  of  the  scripture. 
As  it  is  without  precedent,  so  it  is  without 
precept;  and  hereby,  whether  we  will  or 
no,  all  our  graces  and  duties  must  be  tried, 
as  unto  any  acceptation  with  God.  What- 
ever pretends  to  exceed  the  direction  of 
the  word,  may  be  safely  rejected ;  cannot 
safely  be  admitted. "§  Now  if  these  de- 
clarations be  founded  in  truth,  what  be- 
comes of  Paedobaptism?  It  must  be  con- 
signed over  to  that  obscurity  in  which  it 
was  left  by  the  sacred  writers. 

Reflect.  III.  That  the  testimony  of  scrip- 
ture, in  favor  of  any  religious  tenet  or 
practice,  is  of  great  importance,  none  but 
Infidels  will  deny:  for  even  the  Papists 
themselves,  notwithstanding  their  two  great 
resources  of  confidence,  tradition  and  in- 
fallibility, are  never  willing  to  waive  the 
advantage  of  pleading  it  in  their  own  de- 
fence, if  it  can  be  done  with  the  least  ap- 
pearance of  reason.  That  the  sacred  writ- 
ings are  our  only  rule  of  doctrine  and  wor- 
ship, was  the  grand  principle  of  the  Re- 
formation ;  and  happy  would  it  have  been, 
if  each  concerned  in  that  excellent  work 
had  uniformly  acted  under  its  influence. 
On  this  foundation,  and  in   many  cases, 


•  Acts  XV.  24  ;  1  Cor.  xi.  16. 

t  See  Pan  1.  Chap.  1.  No.  4,  9,  12,  13,  20,  Reflect.  II, 


'  Antis(iZ7,o,  pp.  15C,  LW. 

t  Discourse  on  Schism,  p.  74. 

t  Sermons  before  the  University,  p.  472. 

S  On  the  Person  of  Christ,  pp.  VH,  170. 


444 


P^DOBAPTISM    EXAMINED, 


Protestant  writers  have  successfully  oppos- 
ed the  Papal  system.  Nor  is  any  thing 
more  Irequent  with  tliem,  when  engaged 
in  that  controversy,  than  a  recurrence  to 
this  capital  principle,  and  an  adoption  of 
Chiiiingworih's  maxim  :  The  Bible  only 
IS  THE  RELIGION  OF  Protestants.  Here, 
that  excellent  saying  of  Basil  is  pleaded: 
"It  is  a  manifest  mistake,  in  regard  to 
faith,  and  a  clear  evidence  of  pride,  either 
to  reject  any  of  those  things  which  the 
scripture  contains;  or  to  introduce  any 
thing  that  is  not  written  in  the  sacred 
page."*  That  of  Ambrose  also  is  held  in 
esteem ;  "  Where  the  scripture  is  silent, 
who  shall  speak  ?■'!  Nor  is  Tertullian's 
maxim  in  less  repute:  '-The  scripture  for- 
bids what  it  does  not  mention."|  Here 
they  tell  us,  that  "  we  ought  to  respect  the 
silence  of  the  scripture  ;"§  and  they  lay  it 
down  as  a  general  rule,  that  "no  one  need 
be  ashamed  of  not  knowing  what  God  has 
not  revealed;"  because,  "he  that  would  go 
farther,  gives  op  his  wisdom  and  endangers 
his  safety."||  They  farther  assure  us,  "  that 
divine  revelation  is  the  only  foundation,  the 
only  rule,  and  the  only  law,  of  all  religious 
worship  that  is  pleasing  to  God,  or  accept- 
ed by  him  ;"  and  that,  "when  once  a  per- 
son maintains  it  allowable  to  pass  over  the 
limits  of  the  divine  command,  there  is  noth- 
ing to  hinder  him  from  running  the  most 
extravagant  lengths."^!  They  assure  us 
"that  will-worship  was  always  condemned 
of  God,  and  that  it  is  profane  to  present  to 
God  what  he  does  not  require,  or  to  per- 
form worship  which  he  did  not  appoint."** 
They  tell  us  that  "we  ought  not  to  wor- 
ship God  with  any  other  external  worship, 
than  what  himself  hath  commanded  and 
appointed  us  in  his  holy  vvord."tt  "  The 
scripture,"  say  they,  "hath  set  us  our 
bounds  for  worship,  to  which  we  must  not 
add,  and  from  which  we  ought  not  to  di- 
minish; for  whosoever  doth  either  the  one 
or  the  other,  must  needs  accuse  the  rule 
either  of  defect  in  things  necessary,  or  of 
Buperfluity  in  things  unnecessary :  which 
is  a  high  affront  to  the  wisdom  of  God, 
who,  as  he  is  the  object,  so  is  he  the  pre- 
scriber  of  that  worship  which  he  will  ac- 
cept and  reward. "II  They  insist,  that  he 
who  "shall  appoint  with  what  God  shall 
be  worshipped,  must  appoint  what  that  is 


•  In  Bp.  Taylor's  Liberty  of  Prophesying,  sect.  v.  No. 
xi.  p.  07. 

t  In  MorniT)?  Exercise  against  Popery,  p.  214. 

t  De  Monoa;.  cap.  iv. 

S  Mr.  Claude's  Essay  on  Comp.  of  a  Serm.  vol.  i.  p. 
316. 

IIDr.  Ellis's  Knowlerlge  of  Divine  Things  from  Reve- 
lation, p.  434,  edit.  2nd. 

^  Dr.  Owen's  Theologoumena,  1.  iv.  digress,  iii.  §  8;  1. 
V.  c.  XV.  ^  2.  See  also  his  Eposit.  of  Heb.  vol.  ii.  pp.  68, 
133. 

"  Christ. Scliotanus,  apud  Lomeierum,  De  Vet.  Gent. 
Lust.  cap.  xiv. 

tt  Up.  Hopkin's  Works,  p.  107.  U  Ibid. 


by  which  he  shall  be  pleased ;"  that  "  by- 
nothing  can  he  be  worshipped,  but  by  what 
himsell' hath  declared  that  he  is  well  pleas- 
ed with  ;"  that  "  to  worship  God,  is  an  act 
of  obedience  and  of  duty,  and  therefore 
must  suppose  a  commandment,  and  is  not 
of  our  choice,  save  only  that  we  must 
choose  to  obey;"  consequently,  that  "he 
that  says  God  is  rightly  worshipped,  by  an 
act  or  ceremony,  concerning  which  him- 
self hath  no  way  expressed  his  pleasure, 
is  superstitious,  or  a  will-worshipper."'* 
They  "  admire  that  ever  mortal  man  should 
dare,  in  God's  worship,  to  meddle  any  far- 
ther than  the  Lord  himself  hath  command- 
ed."! They  tell  us,  that  "nothing  is  law- 
ful in  the  worship  of  God,  but  what  w^e 
have  precept  or  precedent  for;  which, 
whoso  denies,  opens  a  door  to  ail  idolatry 
and  superstition,  and  will-worship  in  the 
world. "I  They  say,  "  From  the  words  of 
our  Saviour,  '  In  vain  do  they  worship  me, 
teaching  for  doctrines,  (viz.  about  worship.) 
the  commandments  of  men,'  we  clearly 
demonstrate  that  it  is  unlawful  to  worship 
God  with  any  rites,  however  indifferent  in 
themselves,  if  they  are  not  prescribed  by 
God."§  They  entreat  us  "  to  consider,  that 
what  God  hath  thought  needless  to  appoint, 
men  ought  not  to  make,  or  pretend  to  be 
neces.sary  or  important,  or  even  useful. 
What  he  commands  not  in  his  worship,  he 
virtually  forbids."||  They  inform  lis,  that 
"a  practice  [in  religious  worship]  not  be- 
ing enjoined,  is  forbidden  ;  being  disallow- 
ed, is  reprobated  ;"T|  that,  '■  the  declared 
will  of  God  being  the  most  certain  and 
happy  rule  of  man's  practice,  especially  in 
those  duties  which  have  no  ibundalion, 
save  in  divine  revelation;  it  is  the  greatest 
arrogance  and  affront  to  the  wisdom  and 
will  of  our  Lawgiver,  to  contradict  him 
therein  ;"**  that  "  to  prescribe  any  thing 
[in  religious  worship]  which  God  hath  not 
commanded,  though  he  haih  not  forbidden 
it,  is  such  an  invasion  of  his  prerogative, 
that  he  hath  punished  it  by  a  remarkable 
judgment,  (Lev.  x.  l;)"tt  that  "in  relig- 
ious matters,  and  especially  in  the  worship 
of  God,  it  is  not  only  sinful  to  go  contra 
statutum,  but  to  go  supra  statutum  f  or 
that,  "to  speak  home  in  the  case,  in  relig- 
ious matters,  acting  supra  statutum,  is  all 
one  with  acting  contra  statutum:  therein 
God's  not  requiring  being  equivalent  to 
forbidding;  and  doing  more  than  he  com- 
mandeth,  to  doing  contrary  to  it."||     They 

•  Bp.  Taylor's  Dnctor.  Dub.  b.  ii.  chap.  iii.  pp.  347, 
348. 

t  Mr.  Marshal,  in  Jerubbaal,  p.  484. 

t  Mr.  Collings,  in.Ierubbaal,  p.  487. 

§  Mr.  Peirce's  Vindicat.  of  Dissenters,  part  i.  p.  16. 

II  Dr.  Mayo's  Apology  and  .Sliield,  p.  44. 

1  Bp.  Hiird's  Inlrodiict.  to  Stud,  of  Proph.  p.  393,  edit. 
1st. 

"  Morning  Exercise  against  Popery,  p.  760. 

n  MrCharnock  On  Man's  Enmity  to  God.  p.  97. 

U  Vanity  of  Iltioiiin  Inveulior.s,  pp.  2i,  24. 


PJE  D  0  B  A  P  T  I  S  M     E  X  A  M  I  ^'  E  p. 


445 


insist,  that  "works  not  required  by  the 
\a\v,  are  no  less  an  abomination  to  God, 
than  sins  against  the  law."*  "  To  serve 
God,"  they  assure  us,  "is  to  do  every  thing 
under  this  contemplation,  that  what  we  do 
is  the  will  of  God.  His  will  must  be  not 
only  the  rule  of  what  we  do,  but  the  very 
reason  why  we  do  it;  else  our  doings  are 
not  his  servings."t  They  tell  us,  "that 
the  silence  of  scripture"  is  a  sufficient 
ground  of  rejecting  the  sign  of  the  cross, 
exorcism,  and  similar  appendages  of  bap- 
tism in  the  church  of  Rome;  because 
those  things  "not  being  written  in  the  sa- 
cred volume,  are  therefore  condemned."! 
Once  more :  They  commend  the  renowned 
Waldenses,  for  declaring  and  maialaiaing. 
some  hundreds  of  years  aero,  that  '-nothing 
is  to  be  admitted  in  religion  but  what  only 
is  commanded  in  the  word  of  God."§ 

Reflect.  IV  Such  being  the  grounds  of 
those  arguments,  and  the  tenour  of  that 
reasoning,  which  are  used  against  the  un- 
scriptural  ceremonies  of  the  Romish 
church;  what  should  hinder  a  fair  applica- 
tion of  the  same  principles  and  the  same 
arguments  to  Psdobaptism,  if  there  be 
neither  precept  nor  precedent  for  it  in  the 
eacred  volume?  No  Protestant,  I  presume, 
will  question  the  propriety  of  Chilling- 
worth's  remark,  or  the  justness  of  that  in- 
ference to  which  it  leads,  when,  reasoning 
against  the  Papal  infallibility,  he  says: 
"  That  our  Saviour  designed  the  bishop  of 
Rome  to  this  office,  and  yet  would  not  say 
so,  nor  cause  it  to  be  written — ad  Bel  vie- 
moriam — by  any  of  the  evangelists  or 
apostles,  so  much  as  07ice  ;  but  leave  it  to 
be  drawn  out  of  uncertain  principles,  by 
thirteen  or  fourteen  more  uncertain  conse- 
quences; he  that  can  believe  it  let  him. "|| 
Is  then  the  infallibility  of  the  Roman  pon- 
tiff, so  strange  and  so  incredible  to  Protes- 
tants, because  it  is  not  once  mentioned  by 
Christ  or  his  apostles;  and  shall  any  of 
our  Brethren  charge  us  with  gross  ignor- 
ance or  strong  prejudice,  for  opposing  in- 
fant baptism,  while  they  themselves  allow 
that  it  is  not  so  much  as  once  expressly 
mentioned  in  all  the  New  Testament? 
Were  the  Papal  infallibility  a  fact,  it  must 
be  considered  as  a  positive  grant  of  our 
divine  Lord,  resulting  merely  from  his  own 
sovereign  pleasure ;  and,  consequenUy,  it 
would  be  impossible  for  us  to  know  any 
thing  about  it  farther  than  revealed  in  the 
Bible.  And  is  not  Psedobaptism,  in  this 
respect,  a  similar  case?  May  not  we  there- 
fore, with  a  little  alteration,  adopt  the  lan- 


*  Dr.  Owen  or.  .lustificalinn,  chap.  x'lv.  p.  49-1, 
t  Ml".  Gary!  on  Job  xxxvi.  H . 

t  Mustriciu  Thenlog.  I.  vii.  c  iv.  §  19.    Turret.  Inslitul. 
Thoolo^.  Inc.  xix.  quiB.it.  xviii.  s  3,  4. 
S  111  .Terubb.ial,  p.  J62. 
i  Relig.  nf  PrdtesL  part  i.  chap.  ii.  §  22. 


guage  of  Mr.  Chillingworth?  Yes,  we 
will  thus  take  up  his  idea:  That  our  Sav- 
iour designed  infants  should  be  baptized, 
and  yet  would  not  say  so,  nor  cause  it  to  be 
written  so  much  as  once  by  evangelists  or 
apostles ;  though  they  often  mention  bap- 
tism, as  appointed,  as  practised,  as  impor- 
tant; but  leave  the  claim  of  infants  on  that 
ordinance  to  be  made  out  by  the  long  labor 
of  inferential  proof;  by  a  consideraTion  of 
proselyte  baptism,  Jewish  circumcision,  the 
Abrahamic  covenant,  and  such  passages 
of  scripture  where  baptism  is  either  not 
mentioned  at  all,  or  mentioned  only  in  ref- 
erence to  adults;  he  that  can  believe  it,  let 
him.  Or,  shall  we  renounce  this  Protes- 
tant principle  of  the  famous  Chillingworth, 
and  follow  the  example  of  Mr.  Fisher,  the 
Jesuit?  who,  when  vindicating  the  worship 
of  images,  says :  "  In  the  scripture  there  is 
no  express  practice,  nor  precept,  of  wor- 
shipping the  image  of  Christ;  yet  there 
be  principles  which,  the  light  of  nature 
supposed,  convince  adoration  to  be  law- 
ful."* The  following  appeal  of  Dr.  Mayo 
will  also  apply,  mutatis  mutamlis,  in  all  its 
force:  "Had  our  Lord  and  his  apostles, 
who  esteemed  not  their  lives  dear  unio 
them  to  promote  the  good  of  souls,  thought 
parochial,  diocesan,  and  metropolitan  dis- 
tricts necessary,  or  even  important  and 
useful,  judge  you  whether  they  would  not 
have  given  at  least  07ie  instruction  or  com- 
mand concerning  them."! 

Reflect.  V.  Is  it  not  strange,  is  it  not 
absolutely  unaccountable,  if  our  Lord  in- 
tended infants  should  be  baptized,  and  if 
they  actually  were  baptized  by  the  apos- 
tles, that  it  should  not  be  so  much  as  once 
expressly  recorded  in  all  the  New  Testa- 
ment ?  Baptism  itself  is  frequently  men- 
tioned ;  mentioned,  as  an  appointment  of 
Christ,  as  a  duty  to  be  performed,  as  an 
ordinance  often  administered,  as  a  motive 
to  holiness,  and  also  by  way  of  allusion; 
yet,  though  all  these  occasions  of  express- 
ly mentioning  infants  as  entitled  to  bap- 
tism, or  as  partakers  of  it,  repeatedly  oc- 
curred, the  sacred  writers  have  united  in 
observing  a  profound  silence  with  regard 
to  both  the  one  and  the  other.  Adnimit- 
ting  the  baptism  of  infants  to  be  from 
heaven,  the  silence  of  in.spired  authors  on 
this  head  is  the  more  surprising,  because 
they  were  far  from  being  backward  ex- 
pressly to  mention  children  on  other  occa- 
sions of  much  less  importance  to  the  purity 
of  Christian  worship,  tlic  conduct  of  believ- 
ing parents,  and  the  edification  of  our 
Lord's  disciples.  For  instance  :  Do  infants 
fall  a  sacrifice  to  envy  and  cruelty,  by  the 
sanguinary  edict  of  an  Egyptian  tyrant,  or 

'  I'.i  PoptT}-  conrii'r'l  by  I^apisls,  p.  127.     Vid.  Chem- 
niliuni,  Elxaui.  ConciJ.  Trident,  p.  562. 
t  Apoln^y  aril!  Khir-M,  p.  21. 


446 


P^DOBAPTISM    EXAMINED. 


tlie  bloody  order  of  an  infamous  Herod? 
they  are  expressly  mentioned.*  Do  chil- 
dren partake  with  their  parents,  once  and 
again,  of  miraculous  food?  it  is  expressly 
recorded,  a  first  and  a  second  time.t  Are 
little  children  presented  to  Christ  for  his 
healing  touch,  or  his  heavenly  blessing? 
we  are  expressly  informed  of  it  by  three 
evangelists.J  Did  children  along  with 
their  parents  attend  Paul,  when  taking 
leave  of  his  Christian  friends  in  the  city  of 
Tyre  ?  they  also  are  expressly  mentioned.§ 
Now  though  the  particular  mention  of  chil- 
dren in  all  these  cases  was  pertinent,  they 
being  concerned  in  the  several  transactions 
recorded ;  yet,  as  none  of  these  instances 
refers  to  a  positive  ordinance  of  divine 
worship,  of  which  kind  baptism  is ;  we 
may  safely  conclude,  that  if  Christ  had 
warranted,  and  if  the  apostles  had  practis- 
ed infant  baptism,  it  was  of  much  greater 
importance  to  the  church  of  God  for  the 
eacred  writers  to  have  expressly  mentioned 
it,  than  for  them  to  have  been  so  particular 
in  the  cases  here  adduced.  It  is  observa 
ble  also,  that  the  explicit  mention  of  chil 
dren  in  these  passages  has  little  or  no  ten- 
dency to  establish  any  doctrine,  to  enforce 
any  duty,  or  to  prevent  any  dispute  among 
the  disciples  ot  Christ;  whereas  a  plain 
information  of  our  Lord's  having  command- 
ed children  to  be  baptized,  or  of  the  apos- 
tles' baptizing  infants,  might  have  answer- 
ed those  important  purposes.  But  infants 
are  ')U)t  expressly  said  to  be  baptized,  our 
opponents  themselves  being  judges ;  con- 
sequently, we  may  conclude,  that  infants 
were  not  then  concerned  in  any  such  tran- 
saction. 

Again  :  Remarkable  are  the  words  of 
Luke,  with  which  he  introduces  his  evangel- 
ical narrative,  and  his  apostolic  history: 
"  Forasmuch  as  many  have  taken  in  hand  to 
set  forth  in  order  a  declaration  of  those 
things  which  are  most  surely  believed 
among  us,  ii  seemed  good  to  me  also,  hav- 
ing had  perfect  understanding  in  all  things 
from  the  very  first  to  write  unto  thee  in  order 
most  excellent  Theophilus,  that  thou  might- 
est  know  the  certainty  of  those  things  where- 
in thou  hast  been  instructed.  .  .  .  The  for- 
mer treatise  have  I  made,  O  Theophilus,  of 
all  that  Jesus  began  both  to  do  and  teach." 
From  an  exordium  of  this  kind  to  each  of 
his  inspired  narratives,  the  reader  may  just- 
ly suppose,  that  an  article  of  such  impor- 
tance as  Paedobaptism  has  long  been  es- 
teemed by  millions,  would  not  have  been 
entirely  omitted  by  him,  had  our  Lord  en- 
joined, or  had  the  apostles  practised  such  a 
rite.    Yes,  had  it  been  the  custom  of  those 


■  Acts  vii.  19;  Matt,  ij  16. 

t  Matt.  xiv.  21,  and  xv.  3S. 

1  Matt.  xix.  Vi;  Mark  i.  13;  Lukexviii.  15. 

§  Acts  \.vi  15. 


times  to  baptize  infants,  it  might  be  justly 
expected  the  sacred  historian  would  have 
expressly  mentioned  it  once  and  again,  with 
some  of  its  leading  circumstances.  Consid- 
ering his  conduct  with  regard  to  other  af- 
fairs, in  which  he  omits,  or  mentions  chil- 
dren, we  certainly  had  reason  to  expect  it. 
To  the  instances  already  produced  from  his 
writings,  I  will  here  add  one  or  two  more. 
Does  Luke,  for  example,  inform  us,  when 
describing  the  outrageous  conduct  of  Saul, 
that  he  "committed  men  and  women  to 
prison,"  without  mentioning  children  ?  Re- 
lating the  triumphs  of  divine  trath.  he  also 
tells  us,  that  when  the  Samaritans  oelieved, 
they "  were  baptized,  both  men  and  wo- 
men," but  says  not  a  word  of  infants.*  If 
then  we  justly  infer  that  little  children,  along 
with  their  parents,  were  not  the  objects  of 
Saul's  persecuting  rage,  because  they  are 
not  mentioned  as  such  in  the  history  of  hia 
cruelty  ;  why  may  we  not  for  the  same  rea- 
son conclude,  that  infants,  together  with 
their  parents,  were  not  the  subjects  of  bap- 
tism, as  administered  by  Philip  ?  It  was, 
undoubtedly,  as  much  the  business  of  Luke 
to  relate,  with  explicit  precision,  what  Philip 
did  in  the  course  of  his  evangelical  ministry, 
as  it  was  to  narrate  the  persecuting  conduct 
of  a  blind  bigot,  who  endeavored  to  exter- 
minate the  Christian  ca,use ;  and  a  plain 
account  of  the  former  was  of  incomparably 
more  importance  to  succeeding  generations, 
than  the  most  accurate  information  respect- 
ing the  latter.  For  Phihp's  beneficent  la- 
bors in  preaching  and  baptizing,  are  an  ex- 
ample which  the  ministers  of  Christ  are 
obliged  to  imitate  ;  but  every  one  is  bound 
to  detest  the  persecuting  conduct  of  Saul. 
Must  we  then  consider  the  historian  when 
mentioning  men  and  uomcn  in  verse  the 
third,  as  meaning  adults  only  ;  but  in  verse 
the  twelfth,  where  he  uses  the  very  same 
words,  as  intending  parents  and  their  wi/aJi^ 
offspring  ?  Nothing  but  the  rage  of  hy- 
pothesis can  suggest  the  thought.  If,  then, 
common  sense  and  common  honesty  unite 
in  affixing  the  same  ideas  to  the  same 
words  in  each  of  those  places  the  conse- 
quence is  obvious ;  for,  either  no  infants 
were  baptized  in  those  days,  or  Philip 
departed  from  the  usual  practice.  To  prove 
the  latter,  will  be  an  arduous  task  ;  to 
grant  the  former,  is  giving  up  the  cause. 
This  reasoning,  if  I  mistake  not,  is  perfectly 
agreeable  to  the  following  rule  of  bishop 
Taylor :  "  If  that  which  is  omitted  in  the  dis- 
course be  pertinent  and  material  to  the  in- 
quiry, then  it  is  a  very  good  probability 
that  that  is  not  true  that  is  not  affirmed.  .  .  . 
The  reason  is,  every  thing  is  to  be  suspect- 
ed false  that  does  not  derive  from  that  foun- 
tain whence  men  justly  expect  it  and  from 

Acts  viii  3,  12  ;  comparo  cliop.  .\.\ii.  4. 


P/EDOBAPTISM    EXAMINED 


447 


whence  it  ought  to  flow.  If  you  speak  of 
any  thing  that  relates  to  God,  you  must 
look  for  it  there  where  God  hath  manifested 
himseh";  that  is,  in  the  scriptures.  . .  .  We 
cannot  say,  because  a  thing  is  not  in  scrip- 
ture, therefore  it  is  not  at  all ;  but  therefore 
it  is  nothing  of  divine  religion."*  Con- 
formable to  this  rule  is  the  reasoning  of 
that  learned  author,  Vitringa,  in  opposition 
to  Episcopacy.  "  Certainly,"  says  he,  "  If 
v/e  were  disposed  to  judge  impartially,  lay- 
ing aside  all  prejudices  and  predilections, 
we  should  scarcely  be  induced  to  believe, 
that  neither  Luke  in  the  Acts,  nor  Paul,  nor 
yet  any  of  the  apostles  in  their  epistles, 
should  not  have  made  the  least  mention  of 
any  bishop  superior  to  presbyters,  if  there 
had  really  been  any  such  pre-eminence,  or 
dignity,  or  peculiar  office,  or  singular  title 
of  one  of  the  presbyters,  instituted  or  known 
in  their  time.  For  they  were  obliged  fre- 
quently to  speak,  and  actually  did  speak 
about  the  churches,  and  concerning  the 
government  of  the  churches.  Now  seeing 
ihey  often  wrote  concerning  all  other  offices 
but  are  entirely  silent  about  what  was  after- 
wards called  Episcopacy  ;  it  is  to  us  an  ev- 
idence, that  in  their  time  the  name  of  such 
an  office  or  dignity  was  not  in  use."t  Or 
shall  we  aay  with  Belarmine,  "  Things  that 
are  generally  known,  and  daily  practised, 
do  not  use  to  be  written?"|  But  this  would 
be  to  insult  common  sense. 

Once  more :  Supposing  the  divine  author- 
ity of  infant  baptism,  it  will  readily  be  al- 
lowed, that  it  was  of  unspeakably  more  im- 
portance for  us  to  have  been  plainly  inform- 
ed of  an  apostle  haplizin^  some  little  child, 
than  to  be  expressly  told  that  Paul  circum- 
cised Timothy.  Of  the  former,  however, 
Luke  says  not  a  word ;  though  of  the  lat- 
ter he  is  most  explicit. §  Did  many  Jewish 
Christians  in  the  apostolic  churches  cir- 
cumcise their  children?  of  that  also  we 
have  the  most  plain  information  from  the 
pen  of  our  divine  historian.il  This  last  par- 
ticular is  very  remarkable.  For  who,  on 
Pcedobaptist  principles,  can  possibly  ac- 
count, for  the  perfect  silence  of  Luke,  re- 
specting the  baptism  of  infants  ;  while  he 
so  plainly  informs  us  that  the  Jewish  believ- 
ers in  general  circumcised  their  offspring, 
even  after  the  obligation  of  that  rite  had 
entirely  ceased?  If,  as  our  opposers  im- 
agine, all  the  ministers  and  members  of  the 
apostolic  churches  were  Psedobaptists,  bap- 
tism, for  an  obvious  reason,  must  have  been 
much  oftener  administered  to  infants  than 
circumcision,  fond  as  the  Jewish  converts 
Avere   of  the   latter.     Shall  an  ordinance, 


•  Diictor  Dnbilaniiiim,  b.  ii.  chip.  iii.  p.  3S3, 381, 
1  T)e  Vpt.  Synaa.  p.  4"!l,  480 

*  III  Pi'psprv.  against  Popery,  title  vii.  p.  85- 
^  Acts  «vi.3. 

I  Acljj  xiti.'il.      SKb  No.  25. 


then,  of  the  New  Testament,  which  is  to 
continue  to  the  end  of  time,  an  ordinance, 
that  was  very  frequently  performed  and  of 
great  importance,  be  quite  overlooked  by 
an  historian,  who  knew  he  was  writing  for 
the  direction  of  the  church  in  all  future 
ages  ;  while  he  so  expressly  mentions  chil- 
dren as  partakers  of  a  rite  which  had  been 
antiquated  tor  many  years  ?  What !  shall 
he  plainly  mention  a  practice  which  was 
then  the  fruit  of  ignorance,  and  of  bigotry 
to  an  obsolete  system ;  while  he  quite  over- 
looks a  still  more  common  practice,  that 
was  matter  of  indispensable  duty  to  every 
Christian  parent  on  the  behalf  of  his  infant 
offspring?  Plainly  mention  a  prevailing 
fault  among  the  primitive  Jewish  converts, 
respecting  their  male  children  ;  but  omit 
their  duty  and  their  obedience,  in  regard  to 
both  male  and  female  infants  respecting  bap- 
tism ?  Not  over-kind,  surely,  would  he  in  this 
case  be  to  the  character  of  those  ancient 
Christians,  nor  over-scrupulous  in  his  exam- 
ples for  the  use  of  posterity  !  This,  though 
not  naturally  impossible  exceeds  the  utmost 
bounds  of  probability ;  and,  therefore,  should 
be  rejected  as  an  absurdity.  The  language 
of  archbishop  Wake,  in  opposition  to  an  idle 
opinion  concerning  the  apostles'  composing 
a  creed  which  goes  under  their  name,  will 
here  apply,  "  It  is  not  likely,  that  had  any 
such  thing  as  this  been  done  by  the  apos- 
tles, St.  Luke  would  have  passed  it  by 
without  taking  the  least  notice  of  it."* 

Our  opponents  insist,  that  the  writers  of 
the  New  Testament  were  all  Psedobaptists. 
But  either  this  is  a  great  mistake,  or  those 
venerable  authors  must  have  had  a  very 
low  idea  of  their  own  practice,  much  lower 
than  Cyprian  or  Austin,  or  any  of  our  zeal- 
ous opposers  in  the  present  age.  For  while 
those  infallible  writers  mention  children  on 
various  occasions,  where  baptism  is  not 
concerned ;  they  relate  the  baptizing  of 
great  numbers,  in  different  parts  of  the 
world,  without  once  mentioning  infants  asi 
parties  in  that  affair.  Nay,  they  relate  the 
baptizing  of  believers,  in  different  places, 
with  as  little  notice  of  infants,  as  if  no  in- 
fant had  belonged  to  any  whom  they  did 
baptize  ;  yet,  strange  to  conceive,  the  hypo- 
thesis of  our  opposers  manifestly  implies 
that  infant  baptism  was  then  a  very  covi- 
mon  practice  !  For  it  implies,  that  the  bap- 
tism of  cliildren  always  accompanied  (hat 
of  their  parents ;  and  that  the  future  off- 
spring of  such  converted  parents  were 
made  partakers  of  the  sacred  rite.  On  this 
principle,  what  a  prodigious  number  of  chil- 
dren must  have  been  baptized,  before  the 
canon  of  scripture  was  completed !  Yet 
all  passed  over  in  profound  silence  by  the 
sacred  writers  !     Now  as  this  is  an  example 


Apuatulical  rutlicT:-,  liiUuduct.  p.   ItO,  H.H,  tdiU  W. 


448 


P^DOBAPTISM    EXAMINED 


■u-hich  no  ecdesiaslical  historian,  allowed  to 
have  been  a  Pa^dobapti;?!,  has  cho.<«en  to 
innitate ;  and  as  it  is  an  example  which  could 
not  have  been  imitated,  Avhen  recording  the 
transactions  of  later  times,  without  onu^tting 
facts  that  were  essential  to  a  good  narra- 
tive ;  so  there  is  ground  to  believe,  that  the 
inspired  historians  had  really  no  facts  to  re- 
late, concerning  the  baptism  of  infants  ; 
which  is  a  sufficient  reason  for  their  saying 
nothing  about  it.  For,  surely,  they  were 
not  inferior  to  later  historains,  either  as  to 
spiritual  wisdom,  or  holy  zeal,  historic  fideli- 
ty ;  nor  could  they  be  ignorant  that  tlie 
immortal  productions  of  their  pens  were  to 
be  considered  by  all  the  disciples  of  Christ, 
not  only  as  a  mirror  of  past  facts  but  also  as 
the  l(LW  of  divine  worship  and  the  rule  of 
religious  practice,  to  the  end  of  time.  We  may 
therefore,  confidently  say  with  Mr.  Baxter : 
"  I  conclude  that  all  examples  of  baptism 
in  scripttire  do  mention  only  the  adminis- 
tration of  it  to  the  professors  of  saving  faith ; 
and  the  precepts  give  us  no  other  direction. 
And  I  provoke  Mr.  Blake  [and  all  other 
Psedobaptists,]  as  far  as  is  seemly  for  me  to 
do,  to  name  one  precept  or  example  for  bap- 
tizing any  other,  and  make  it  good  if  he  [or 
theyj  can."*  The  learned  and  laborious 
Dupm  tells  us,  agreeably  enough  to  hisown 
principles ;  That  the  apostles  did  not  give 
themselves  the  trouble  of  regulating  what 
related  to  the  ceremonies  of  christian  wor- 
ship ;  but  that  their  successors  in  the  min- 
istry settled  those  aflairs.f  This,  though 
inimical  to  the  creed  of  a  consistent  Protes- 
tant, is  in  my  opinion  true,  as  to  infant  bap- 
tism. For  it  does  not  appear  that  the  apos- 
tles either  did  or  said  any  thing  relating  to 
that  ceremony,  but  that  it  was  invented  in 
a  succeeding  period,  with  a  number  of  other 
things  that  were  equally  foreign  to  the  lan- 
guage of  the  New  Testament,  and  to  the 
practice  of  apostolic  churches. 

The  following  words  of  an  Episcopalian 
author,  concerning  the  Congregational  Pse- 
dobaptists,  shall  conclude  this  reflection : 
"  If  I  had  seen  it  my  duty  to  accede  to  the 
church  order  of  the  Independents,  I  know 
not  but  their  principles  would  have  led  me 
from  them  again  to  join  with  the  Baptists. 
How  they  who,  maintaining  infant  bap- 
tism, press  scripture  precedent  so  strongly 
upon  me,  answer  the  Baptists,  who,  in  this 
point,  press  it  as  strongly  upon  themselves, 
is  not  my  concern."! 

■  Dispiit.  of  Ripbl  to  Sacratn.  p.  156. 

*  Uisl.  Ecclcs.  Writers,  vol.  i.  p,  181,  edit.  2nd. 

J  .\pologia.  p.  108.  Leavin?  our  Independent  bretliren 
to  solve  the  difficulty  here  oiiggested  as  well  as  they  can, 
I  would  observe  ;  That  a.s  this  worlhy  author  informs  ns 
he  made  the  subscription  required  ol"  candidates  for 
orders  in  the  nadonal  establishment,  '■'■ri'.aUy  px  unimo," 
so  we  may  take  it  for  granted,  he  cordially  approves  of 
that  article  in  the  national  creed,  which  says;  "The 
■church  hath  power  to  rlocree  rites  or  ceremonies." 
This  beinj  the  case,  it  is  no  wonder  tiiat  lie  does  not  leel 


Reflect.  "VI.  That  the  argument  here 
employed  is  neither  novel  nor  inconclusive, 
will  appear  by  adverting  to  the  conduct  of 
Protestants  in  general,  when  disputing 
with  Roman  Catholics,  and  that  in  a  great 
variety  of  cases.  For  instance:  Do  the 
Popish  writers  assert,  that  Peter  was  the 
bishop  of  Rome  for  a  course  of  years,  and 
mention  many  particulars  of  his  conduct 
there?  "All  these  things,"  replies  Mr. 
Millar,  "seem  to  be  false,  and  without 
foundation ;  as  appears  from  the  silence  of 
Luke,  the  inspired  writer  of  the  Acts  of 
I  he  Apostles,  who  recorded  many  things 
concerning  Peter.  .  .  .  Peter  himself  speaks 
not  one  word  of  what  the  Papists  allege. 
If  he  had  founded  the  Roman  church,  why 
does  he  no  where  make  mention  of  it?"* 
Thu.s  also  the  learned  Buddeus:  "If  Peter 
had  been  at  Rome  when  Paul  wrote  his 
epistle  to  the  church  there,  vi'ho  can  believe 
that  he  would  have  omitted  him  among 
others  whom  he  salutes  by  name  ?  Or,  iT 
he  had  been  there  before,  who  can  believe 
that  Paul  would  have  made  no  mention  of 
him  in  any  part  of  that  epistle?  especially 
seeing  various  occasions  otfered  for  him  to 
have  done  so."t  Is  the  supremacy  of  Peter, 
or  that  of  the  Pope,  the  subject  in  ques- 
tion? Chamiersays:  "If  Christ  appoint- 
ed Peter  to  obtain  both  temporal  and  spir- 


himself  much  embarrassed  by  the  thought  of  departing 
from  scriptural  precedents ;  because,  whoever  has  au- 
thority to  decree  iiew  rites  or  ceremonies  in  religious 
worship,  must  possess  a  plenitude  of  power  to  lay  old 
onesaside,by  whomsoever  they  were  appointed.  "They 
who  may  institute  new  worship,"  says  Mr.  Alsop,  "  may 
destroy  the  old  worship.  For  Cujvs  est  institvere,  ejiea 
est  (Icslituere;  the  same  authority  that  can  make  a  law, 
can  repeal  a  law."  Sober  Enquiry,  p.  282.  I  have  ob- 
served, however,  that  this  author,  in  his  Messiah,  talks 
in  a  different  strain,  and  treats  the  language  of  inspiration 
with  due  respect.  For,  speaking  of  real  converts,  he 
says :  '•  One,  thus  sailh  the  Lord,  has  the  force  of  a  tfiou- 
sand  arguments.  They  desire  no  farther  proof  of  a 
doctrine,  no  other  warrant  for  theii  practice,  no  other 
reason  for  any  dispensation,  than  Thus  the  Lord  has 
uiid,  this  he  requires,  and  tliis  is  his  appointment.  Thus 
I  heir  wills  are  brousht  into  subjection  ;  and  they  so  un- 
ilcrstand,  as  to  be.lieve  and  obey,"  vol.  i.  pp.  224,  225. 
This  is  the  language  of  Proiestanism;  this,  I  will  ven- 
ture to  say,  is  the  language  of  Nonconformity  ;  and  ex- 
ceedingly different  from  that  irreverent  manner,  in 
which  he  has  treated  "scriptui-e  precedents,"  when 
defending  his  own  conformity.  Yet  how  he  can  recon- 
cile these  things,  "  is  not  my  concern." 

But,  though  Mr.  Newlon,  in  his  Apologia,  does  not  con- 
sider himself  as  obliged  by  scriptural  precedents ;  and 
thoush  he  expressly  says,  "I  thought  the  exaujple  of 
our  Lord  pleaded  as  much  for  circumcision  as  for  bap- 
tism ;"  yet,  while  he  abides  by  this  acknowledgment,  "  I 
am  hound,  Ijy  my  subscription,  to  the  form  and  rubric  of 
tlie  Common  Prayer;"  it  might  be  expected  that  he 
would  never  publicly  sprinkle  an  infant,  and  call  the  cer- 
emony baptism,  unless  the  sponsors  infortned  him  that 
the  cliild  could  not  bear  immersion.  For  a  Protestant 
minister  to  think  himself  at  liberty  to  desert  scriptural 
precedents,  while  he  confesses  himself  bound  to  ihe 
rubric  of  a  liturgy  ;  and  yet  notoriously  contradict  that 
very  rubric,  by  constantly  sprinkhng  infimts  instead  of 
immersing  them;  are  things  that  grate  upon  niv  under- 
f\!m'\\r\<i.— Apologia,  pp.  108,  109,  124.  See  Part  I.  Chap. 
VI.  No.  IG. 

Propagrlf.  of  Christianity,  vol.  i.  chap.  iii.  p.  278. 
Vid.  Turret.  Institut.  loc.  xxvtii.  q.  xviii.  §1;  and  Dr 
Doddridge's  Kote  on  Rom.  xvi.  15. 

I  Ecclesia  Apostolica,  p.  714. 


P^DOBAPTISM    EXAMINED. 


449 


itual  power,  what  is  the  reason  that  he  does 
not  so  much  as  once  carefully,  explicitly, 
and  most  emphatically  express  it  ?  Had  it 
been  a  fact,  he  would  have  expressed  it. 
But  he  has  not  expressed  it ;  therefore  it 
was  not  his  intention  that  Peter  should 
have  it."*  Is  it  the  Papal  infallibility  7 
Abp.  Tillotson  says :  "  There  is  not  the 
least  intimation  in  scripture  of  this  privi- 
lege conferred  upon  the  Roman  church ; 
nor  do  the  apostles,  in  all  their  epistles, 
ever  so  much  as  give  the  least  directions 
to  Christians,  to  appeal  to  the  bishop  of 
Rome  for  a  determination  of  the  many  dif- 
ferences, which  even  in  those  times  hap- 
pened among  them.  And  it  is  strange 
they  should  be  so  silent  in  this  matter, 
when  there  were  so  many  occasions  to 
speak  of  it,  if  our  Saviour  had  plainly  ap- 
pointed such  an  infallible  judge  of  contro- 
versies."! Is  it  the  invocation  of  saints? 
Dr.  Hughes  declares :  "  That  the  very 
silence  of  scripture  is  enough  to  condemn 

the  praying  to  saints."J Dr.  Doddridge: 

"  Dr.  Whitby  justly  observes,  that  it  is  very 
remarkable  that  Paul,  who  so  often  and  so 
earnestly  entreats  the  intercession  of  his 
Christian  friends,  should  never  speak  of 
the  intercession  of  the  Virgin  Mary,  or  of 
departed  saints,  if  he  believed  it  a  duty  to 
seek  it."§  Is  it  confessioji  to  a  priest  ? 
Bp.  Stratford  says :  "  We  find  no  such 
sort  of  confession  required  by  Christ  or  his 
apostles."||  Is  it  confirmation?  Chemni- 
tius  opposes  it  by  saying :  "  The  Popish 
sacrament  of  confirmation  was  neither  ap- 
pointed nor  dispensed,  either  by  Christ  or 
by  the  apostles ;  because  it  is  not  men- 
tioned in  scripture."l[  Is  it  extreme  unc- 
tion? The  same  author  declares  against 
It,  by  observing :  "  That  there  is  neither 
precept  nor  precedent  for  it  in  the  scripture, 
except  so  far  as  relates  to  the  miraculous 
gift  of  healing."**  Is  it  their  clerical  celib- 
acy? Mr.  Wharton  considers  the  silence 
of  scripture,  as  the  "  greatest  of  all"  ar- 
guments against  it.ft  Thus  Protestant,  at 
every  turn,  against  Papists. 

We  will  now  produce  an  instance  or  two 
of  similar  conduct  among  Protestant  Dis- 
senters, when  disputing  with  Episcopalians 
about  the  hierarchy  and  rites  of  the  church 
of  England.  Is  diocesan  Episcopacy  the 
subject  of  debate,  or  of  animadversion? 
Dr.  Doddridge  says:  "The  late  learned, 
moderate,  and  pious  Dr.  Edmund  Calamy 
observes,   that  if  the   apostles   had   been 


•  Panstrat.  torn.  ii.  1.  xv.    r.   sv.  §  2.     Vid.  Dr.  Dod- 
dridee's  Note  on  1  Cor.  xiv.  26. 

t  Preserv.  against  Popery,  title  ili.  p.  231. 

t  Sermon  at  Sailer's  Hall,  on  Veneration  of  Saints  p 
37. 

§  Note  on  Col.  iv.  3.    See  also  his  Note  on  chap.  ii.  18. 

II  Preserv.  against  Popery,  title  i.  p.  Zl. 

^  Exam.  Concil.  Trid.  p.  260. 

•■  Ibid.  p.  205. 

t*  Preserv.  agninst  Popery,  title  i.  p.  2S1. 
Vol.  1.---E* 


used,  as  some  assert,  to  ordain  diocesan 
bishops  in  their  last  visitation,  this  had 
been  a  proper  time  [when  Paul  took  his 
leave-  of  the  Ephesian  elders]  to  do  it ;  or 
that,  if  Timothy  had  been  already  ordain- 
ed bishop  of  Ephesus,  Paul,  instead  of  call- 
ing them  all  bishops,  would  surely  have 
given  some  hint  to  enforce  Timothy's  au- 
thority among  them.  .  .  .  Ignatius  would 
have  talked  in  a  very  different  style  and 
manner  on  this  head."* Mr.  James  Ow- 
en, thus:  "How  comes  it  to  pass,  when 
the  apostle  (Eph.  iv.  11,)  reckons  up  the 
several  sorts  of  ministers  which  Christ  had 
appointed  in  his  church,  that  he  makes  no 
mention  of  superior  bishops,  if  they  be  so 
necessary  as  some  would  have  us  believe? 
.  ...  It  is  unaccountable  that  St.  Paul 
should  write  an  epistle  to  the  Ephesians, 
and  not  mention  their  pretended  bishop. 
Timothy,  in  the  whole  epistle.  ...  It  is  a 
certain  evidence  he  was  neither  bishop 
there,  nor  resident  there."t  Is  it  the  sign 
of  the  cross,  as  an  attendant  on  baptism  ? 
Mr.  Arch.  Hall  says:  "The  reader  will 
give  me  leave  to  quote  the  words  of  Mr. 
Thomas  Bradbury  on  this  point :  '  If  says 
that  excellent  person,  '  Christ  had  thought 
that  washing  with  water  was  not  sufficient 
without  the  sign  of  the  cross,  he  uould 
have  told  us  so.''  "J  Thus  also  Noncon- 
formists reason  in  various  other  cases ;  and 
thus  the  most  eminent  writers  in  all  cases, 
where  the  silence  of  sacred,  of  ecclesiasti- 
cal, or  of  profane  authors,  can  be  fairly 
pleaded  against  any  hypothesis;  concern- 
ing which  no  person  of  reading  and  of  ob- 
servation is  ignorant. 

Again :  That  Protestants  of  different 
communions  unite  in  considering  negative 
arguments  of  this  kind  as  conclusive,  may 
still  farther  appear  by  the  following  instan- 
ces. Turrettinus:  "The  silence  of  scrip- 
ture ought,  with  us,  to  have  great  weight."^ 

Bp.  Porteus:  "Our  divine  Lawgiver 

showed  his  wisdom  equally  in  what  he 
enjoined,  and  what  he  left  unnoticed.  .  .  . 
He  knew  exactly  where  to  be  silent,  and 

where   to   speak."l| Dr.    Owen:    "The 

scripture  is  so  absolutely  the  rule,  measure, 
and  boundary  of  our  faith  and  knowledge 
in  spiritural  things,  as  that  what  it  con- 
ceals is  instructive,  as  well  as  what  it  ex- 

presseth."T[ Dr.    Doddridge:    "To   be 

willing  io  continue  ignorant  of  what  our 
great  Master  has  thought  fit  to  conceal,  is 
no  inconsiderable  part  of  Christian  learn- 


'  Note,  on  Arts  xx.  25,     Vid.  his  Note  on  Ephes.  iv. 
11  ;  and  Lectures,  proposit.cl.  p.  49-4. 

•  Plea  for  Scrip.  Ordination,  pp.  16,  17,  22.     Vid.  Tur- 
ret, loc.  XavIiI.  q.  xxi.  h  9. 

;  Gospel  Worship,  vol  i.  p.  326.     Vid  Turret  Institut. 
loi'.  xix.  q.  xviii.  §  3. 

§  lit  supra,  quasst.  xxvii.  §  19.     Viil.  q  x.vix.  §  6,  7,  q 
xx\.§6,  7. 

Sermons,  p.  i'i\.  c<\\\.  4th. 

On  lieb.  vii.  1,2,3.  vol.  iii.  \>.  116. 


450 


PiEDOBAPTISM    EXAMINED. 


ing."* Anonymous:  "Protestant  divines 

have  ever  thought  this  a  sufficient  convin- 

■  cing  argument,  against  the  fooleries  of  the 

Papists ;  That   Christ  hath  no  where  com 

manded  them;  therefore  they  may  justly 

reject  them  as  unlawful."! Anonymous: 

"  To  demand  more  than  perpetual  silence 
in  these  cases  is  unreasonable  ;  because  no 
satisfactory  account  can  be  given  of  it  but 
this,  That  the  worship  we  speak  of,  was 
indeed  no  part  of  their  religion.X 

In  opposition,  however,  to  this  capital 
principle  of  Protestanism,  Mr.  Cleaveland 
says :  "  It  belongs  to  them  [the  Baptists] 
to  produce  an  express  and  positive  precept, 
or  command,  for  the  exclusion  of  infant 
membership  under  the  New  Testament 
administration  of  the  covenant;  and  till 
they  can  produce  such  a  precept,  they  act 
without  any  warrant  or  authority  from  the 
word  of  God  in  refusing  to  baptize  the 

children   of   covenanting     parents."^ 

Mr.  Reeves :  "  Circumcision  being  chang- 
ed into  baptism  without  any  change  of 
time,  that  must  continue  upon  the  old  foot, 
without  some  express  command  to  the 
contrary;  and  therefore  there  was  no  occa- 
sion for  any  particular  express  precept  in 

the  gospel  for  baptizing  infants."|| Dr. 

Taylor :  "  We  may  not  say.  The  apostles 
did  not  [baptize  infants;]  therefore  we 
may  not.  But  thus,  they  were  not  forbid- 
den to  do  it ;  thereibre  it  may  be  done."T[ 

Mr.  De  Courcy:  "Since  I  find  infant 

baptism  not  forbidden  by  any  express  pro- 
hibition, I  rather  think  it  virtually  enjoined 
by  the  very  silence  of  scripture."** 

Reflecting  on  these  doughty  arguments 
in  defence  of  infant  baptism,  I  am  remind- 
ed of  one  that  is  quite  similar,  which  is 
used  to  prove  the  divine  right  of  tithes;  or 
to  "establish,"  as  Mr.  Adair  expresses  it, 
"  the  most  delicious  part  of  the  .Jewish 
law."tt  "  We  need,"  says  the  author  of 
The  Snake  in  the  Grass,  "  no  new  com- 
mandment for  [tithes]  in  the  gospel,  if 
they  are  not  forbidden  and  abrogated  by 
Christ."  To  which  friend  Wyeth  replies: 
"  If  they  are  not  expressly  commanded  to 
be  continued  under  the  gospel,  they  are 
not  of  force ;  tliat  law  being  temporary,  by 
which  they  were  commanded,  and  now  ex- 
pired. It  was  adapted  to  the  economy  of 
the  Jews ;  made  to  answer  that  dispensa- 
tion. ...  So  that  an  express  abrogation  of 


'  Note  on  John  viii.  6. 

t  Jerubbaal,  p.  163. 

f  Discourse  concerning  the  Worship  of  the  blessed 
Virgin,pp.  37,  38. 

§  Infant  Baptism  from  Heaven,  p.  39. 

II  Apologies,  vol.  i.  Preface,  pp.  17,  18. 

n  In  Mr.  Leigh's  Bodv  of  Divinity,  b.  v\\\.  chap.  viii. 
p.  671. 

■*  Rejoinder,  p.  RS.  See  also  Cases  to  Recover  Dis- 
senters,'vol.  ii.  p.  441.  Dr.  Lightfool's  HorEC  Heb.  on 
Matt.  iii.  6.  cum  muUis  aliis. 

tt  History  of  the  American  Indians,  p.  463. 


tithes,  in  the  gospel,  was  no  more  necessa- 
ry than  an  express  repeal  of  an  act  of  par- 
liament which  was  but  temporary,  and 
would  expire  of  course  at  the  end  of  that 
term  for  which  it  was  appointed."* 

The  intelligent  reader  will  easily  per- 
ceive, that  this  reasoning  applies  with  ail 
its  force  to  the  case  before  us.  For  that 
interest  which  the  infant  offspring  ol' Abra- 
ham's descendants  had  in  the  Jewish 
church,  being  part  of  a  temporary  and  less 
perfect  economy,  must  in  the  very  nature 
of  the  case  be  temporary ;  nor  could  it, 
without  a  new  divine  charter,  have  an  ex- 
istence under  the  gospel  dispensation,  any 
more  than  the  divine  rite  of  tithes.  To 
produce  a  new  charter,  however,  our  Breth- 
ren do  not  pretend.  As  well,  therefore, 
may  persons  who  are  manifestly  unregen- 
erate  plead  their  title  to  full  communion 
with  any  particular  church,  on  the  ground 
of  ancient  privilege  granted  by  Jehovah  to 
the  carnal  Israelites,  provided  they  were 
not  guilty  of  some  flagitious  evil,  or  cere- 
monially unclean ;  as  any  contend  that 
infants  must  be  members  of  the  church 
now,  because  they  were  so  under  the  for- 
mer economy.  With  equal  reason  may 
the  professed  members  of  a  national  church 
argue  from  the  want  of  an  express  prohi- 
bition lying  against  an  ecclesiastical  con- 
stitution of  that  kind,  as  any  of  our  oppo- 
nents require  an  explicit  declaration  that  the 
church-membership  of  infants  is  now  at  an 
end.  Such  membership  is  indeed  the  very 
basis  of  national  churches;  but  quite  in- 
consistent with  churches  of  the  congrega- 
tional form.  An  apostle  has  taught  us, 
that  the  ancient  "  priesthood  being  chang- 
ed, there  is  made  of  necessity  a  change 
also  of  the  law."1'  That  is,  as  Dr.  Owen 
explains  it,  "the  whole  'law  of  command- 
ments contained  in  ordinances;'  or  the 
whole  law  of  Moses,  so  far  as  it  was  the 
rule  of  worship  and  obedience  unto  the 
church  ;  for  that  law  it  is  that  followeth  the 
fates  of  the  priesthood."  We  may,  there- 
fore, adopt  the  sacred  writer's  principle  of 
reasoning,  and  say ;  The  constitution  of 
the  visible  church  being  manifestly  and 
essentially  altered,  the  law  relating  to 
qualifications  for  communion  in  it,  must  of 
necessity  be  changed.  Consequently,  no 
valid  inlerence  can  be  drawn  from  the 
membership  of  infants  under  the  former 
dispensation,  to  a  similarity  of  external 
privilege  under  the  new  covenant. 

I  shall  take  the  liberty  of  once  more  ad- 
verting to  the  article  of  tithes.  The  Snake 
in  the  Grass  having  asserted,  that  "  there 
are  plain  intimations  in  the  gospel;"  of 
tithes  being  continued ;  Mr.  Wyeth,  hav- 


•  Switch  for  the  Snake,  p.  419,  420, 
t  Heb.  vii.  12. 


P.EDOBAPTISM    EXAMINED 


451 


ing  in  his  hand  a  convenient  Switch,  gives 
him  the  following  lash  :  "■  Intimations  !  Is 
it  come  to  that?  Must  the  world  be  deci- 
mated by  intimations  7  Does  God's  right, 
God's  due,  God's  tithes,  depend  upon  inti- 
•mations  at  last  ?"*  Excuse  me,  reader,  if  I 
should  express  my  suspicions,  that  the  di- 
vine right  of  tithes,  and  the  jus  divinum 
of  infant  baptism,  depend  upon  similar  inii- 
Tnations.  Or,  if  you  please,  they  are  both, 
in  regard  to  substantial  evidence,  like  the 
doctrine  of  purgatory;  which,  according  to 
Peter  a  Soto,  though  not  demonstrated  in 
scripture,  is  nevertheless  insinuated  there.! 
We  will  venture  to  assert,  however,  with 
Dr.  Ridgley :  "As  for  the  [positive]  ordi- 
nances, our  attendance  on  them  depends 
on  a  divine  command,^^l  or  an  apostolic 
example;  and  not  on  intimations,  or  insin- 
uations. There  is  another  particular,  or 
two,  in  which  a  likeness  appears  between 
the  divine  right  of  tithes,  and  that  of  infant 
baptism.  For  as  those  who  earnestly  plead 
the  former  are  compelled  to  confess,  that 
the  apostolic  ministers  did  not  act  upon  it; 
eo  the  most  strenuous  patrons  of  the  latter 
are  obliged  to  acknowledge,  ihat  the  apos- 
tles have  not  plainly  _told  us,  either  of  our 
Lord  appointing,  or  of  themselves  per- 
forming it.  .  .  .  As  our  opposers  imagine 
satisfactory  reasons  may  be  given,  why 
the  apostles,  who  are  supposed  to  have 
baptized  vast  numbers  of  children,  said 
nothing  expressly  about  our  Lord's  com- 
mand for  that  purpose,  nor  concerning 
their  practice  of  it ;  so  those  who  feel  their 
intere.st  in  decimating  the  property  of  their 
neighbor.?,  can  easily  assign  sufficient  cau- 
ses why  the  primitive  ministers  waived 
that  lucrative  privilege  :§  while  they  main- 
tain on  solid  ground.s  the  antiquity  of  pay- 
ing tithes,  as  prior  to  the  Mosaic  system  ; 
prior  to  circumcision  ;|1  and,  were  it  not  for 
what  some  of  our  learned  opposers  have 
said.  I  should  have  boldly  added  prior  to  the 
proselyte  baptism.  But  I  am  aware  that 
antediluvian,  and  almost  paradisiacal  anti- 
quity, is  claimed  for  that  rabbinical  rite. 

That  our  opponents  may  see  whose 
■weapons  they  use,  when  attacking  us  after 
the  manner  of  Mr.  Cleaveland  and  others, 
I  will  transcribe  a  few  lines  from  a  name- 
less Roman  Catholic  author.  The  writer 
to  whom  I  advert,  when  addressing  Pro- 
testants, defies  their  opposition  in  the  fol- 
lowing words.  "  You  cannot  show  one 
positive  argument  against  the  invocation 
of  saints,  either  from  scripture  or  from  fa- 
thers ;  not  one  against  the  doctrine  of  the 
real  presence,  transubstantiation,  venera- 


•  Switch  for  the  .Snake,  p.  417. 

♦  Apuii  Chemnitiuin,  Exam.  Concil.  Trident,  p.  562. 
X  Bod.  of  Div.  quest,  ex.  p.  ,'509. 

%  See  Mr.  Biagham's  Orig.  Eccles.  b.  v.  chap.  v.  5  2. 
II  Gen.  xiv.  W  :  Heb.  vii  4,  6,  9. 


tion  of  images  upon  account  of  their  rep- 
resentations ;  not  one  against  the  number 
of  sacraments  ;  not  one  to  prove  commun- 
ion under  both  kinds  to  be  indispensable  : 
or  that  children  dying  without  baptism  are 
saved.  In  a  word,  you  cannot  show  one 
[positive  argument  against  any  one  doctrine 
'of  our  church,  if  you  state  it  right;  all  you 
can  say,  is,  It  does  not  appear  to  us  out  of 
scripture ;  it  does  not  appear  to  us  from 
antiquity.  Show  us,  you  say,  your  authen- 
tic records,  your  deeds  of  gift,  yoiir  revela- 
tion, and  we  icill  believe:  as  if  an  uninter- 
rupted possession  were  not  sufficient."*  I 
will  now  present  the  reader  with  this  Po- 
pish objection,  as  expressed  by  Mr.  West, 
and  with  part  of  the  answer  which  he  re- 
turns. Thus  then  my  author :  Cavil : 
'•  We  have  brought  never  a  positive  scrip- 
ture, that  says.  There  is  no  such  place  as 
purgatory ;  and  a  huge  outcry  is  on  such 
occasions  taken  up  against  our  negative 
way  of  arguing  against  a  doctrine  that 
they  positively  profess.  .  .  .  Truly,  on  their 
part  it  lies  to  have  given  us  positive  and 
express  scripture  for  purgatory,  that  would 
impose  it  on  us  as  a  positive  article  of  faith 
.  ...  It  seems  absurd  to  provoke  to  positive 
express  scripture  against  every  chimera 
that  may  come  into  men's  heads  a  thou- 
sand years  after  the  scriptures  were  writ ; 
for  so,  if  any  man  should  assert,  especially 
if  many  should  agree  to  it,  that  Mahomet 
is  a  true  prophet,  or  that  the  moon  was  a 
mill-stone,  or  whatever  else  can  be  suppos- 
ed more  unlikely;  I  am  bound  to  subscribe 
to  it,  except  I  can  bring  particular,  positive, 
express  scripture  against  it."t  Thus  also 
Mr.  Vincent  Alsop :  '■  Amongst  all  the 
crafty  devnces  of  the  devil  to  induce  our 
grand-mother  Eve  to  eat  of  the  tree  of 
knowledge,  and  of  all  the  weak  excuses 
of  Eve,  for  eating  of  that  tree,  I  won- 
der this  was  not  thought  on ;  That  it 
xvas  not  contrary  to  any  express  law 
of  God.  For  (Gen.  ii.  16,  17,)  'God 
commanded  the  man,  saying,  Of  every 
tree  of  the  garden  thou  mayest  freely  eat; 
but  of  the  tree  of  the  knowledge  of  good 
and  evil,  thou  shalt  not  eat.'  But  it  seems 
the  devil  had  not  learnt  the  sophistry  to 
evade  the  precept,  because  the  express 
law  was  given  to  the  man,  and  not  to  the 
woman.  ...  It  had  been  impossible  that  all 
negatives  should  be  expressed.  Thou  shaU 
not  stand  xtpon  thy  head;  Thou  shalt  not 
wear  a  fooVs  coat;  Thou  shall  not  play  at 
dice,  or  cards,  in  the  worship  of  God ;  but 
thus  [by  pleading  the  want  of  an  express 

Erohibition]   he   [Dr.  Goodman]  tliinks  he 
as  made  good  provision  for  a  safe  con- 
formity to  the  ceremonies ;  because  it  is 

*  Vindicat.  of  Bishop  of  Condom's  Exp.  of  Doct.  o( 
Catli.  Church,  p.  lU,  112. 
t  Morning  Exercise  a;;ainst  Popery,  p.  S30. 


452 


P^DOBAPTISM     EXAMINED. 


not  said,  Thou  shall  not  iisethe.  cross  ini found   bo   necessary  by  learned    men,   in 


baptism;  Thou  shalt  not  use  cream,  oil, 
spittle ;  Thou  shall  not  conjure  out  the  devil. 
At  which  back-door  came  in  all  the  super- 
stitious fopperies  of  Rome.  And  with  this 
passport  we  may  travel  all  over  the  world; 
from  Rome  to  the  Porte,  from  thence 
amongst  the  Tartars  and  Chinese,  and 
conform  1o  all ;  !br  perhaps  we  shall  not 
meet  with  one  constitution  that  contradicts 
an  express  law  of  scripture." 


order  to  establish  the  right  of  infants  to 
baptism.  On  this  plan  of  proceeding,  a 
plain  unlettered  man,  with  the  New  Testa- 
mentonly  in  his  hand  though  sincerely  desir- 
ous of  learning  from  his  Lord  what  bap- 
tism is,  and  to  whom  it  belongs,  is  not  fur- 
nished with  sufficient  documents  to  form  a 
conclusion.  No ;  he  must  study  the  records 
of  Moses,  and  well  understand  the  covenant 
made  with  Abraham,  as  the  father  of  the 


Reflect.  VII.  Many  were  the  positive! Jewish  nation.  Stranger  still!  he  must, 
rites  ordained  by  Jehovah,  in  the  ancient  according  to  the  opinion  of  many,  become 
Jewish  church ;  some  of  which  were  intend-  a  disciple  of  those  who  are  the  humble  pu- 
ed  for  the  people  at  large,  and  others  for  ipils  of  Jewish  rabbies — of  those  learned 
particular  characters  among  them.     There  authors  who,  being  well  versed  in  the  writ- 


is  not  however,  that  I  remember,  a  single 
instance  of  any  ritual  service  designed  tor 
persons  of  a  particular  description  ;  and  of 
those  persons,  whether  priests,  Levites,  or 


ings  of  Maimondies,  and  in  the  volumes  of 
the  Talmud,  imagine  themselves  to  have 
imported  into  the  Christian  church  a  great 
stock  of  intelligence  concerning  the  mind  of 


others,  being  under  a  necessity  of  inferring  I  Christ,  relative  to  the  proper  subjects  of 
their  interest  in  that  service  by  a  chain  of  1  baptism.  For  it  is  thence  only  he  is  able 
reasoning  from  remote  principles.  No,  the  j  to  learn,  that  the  children  of  proselytes 
persons  whose  duty  it  was  to  regard  the  I  were  baptized  along  with  their  parents, 
rite,  were  plainly  described,  as  well  as  the  when  admitted  members  of  the  Jewish 
manner  of  performing  it;  so  that  the  most  church;  and  thence  also  he  must  infer,  that 
ignorant  among  them,  as  far  as  we  can' our  Lord  condescended  to  borrow  of  his 


Kerceive,  were  at  no  loss  in  that  respect, 
Tor  have  we  any  reason  to  think  that  the 
positive  laws  of  the  New  Testament  are 
less  easy  to  be  understood,  than  those  of 
the  Jewish  economy.  Dr.  Owen,  however, 
seems  to  have  been  of  this  opinion  when 
he  said,  "  Every  thing  in  scripture  is  so 
plain  as  that  the  meanest  believer  may 
understand  all  that  belongs  unto  his  duty  or 
is  necessary  unto  his  happiness  ....  There 
can  be  no  instance  given  of  any  obscure 
place  or  passage  in  the  scripture,  concern- 
ing which  a  man  may  rationally  suppose 
or  conjecture,  that  there  is  any  doctrinal 
truth  requiring  our  obedience  contained  in 
it,  which  is  not  elsewhere  explained."! 
Thus  also  Mr.  W.  Bennet:  "What  is  the 
rule  of  all  instituted  worship?  The  re- 
vealed will  of  God  only ;  who  hath  given 
us  a  full  discovery  thereof,  in  all  things  ne- 
cessary for  our  faith  and  practice,  by  his 
word."! 

To  imagine,  therefore,  that  the  first  pos- 
itive rite  of  religious  worship  in  the  Chris- 
tian church,  is  left  in  so  vague  a  state  as 
Pa?dobaptism  supposes,  is  not  only  contra- 
ry to  the  analogy  of  divine  proceedings  in 
similar  cases,  but  renders  it  morally  im- 
possible for  the  bulk  of  Christians  to  dis- 
cern the  real  grounds  on  which  the  ordi- 
nance is  administered.  For,  doubtless,  a 
great  majority  of  those  who  profess  Chris- 
tianity, are  quite  incapable  of  entering  into 
several  subjects,  the  discussion  of  which  is 


■  Snber  Enrjuiry,  p.  ."J^l.^i,  ;i46. 

t  Ways  and  Means  of  Understand.  Mind,  of  God  pp. 
176. 185. 

t  View  of  Ralig.  Worship,  quest,  viii. 
pp.  1-6. 


enemies  an  important  ordinance  of  religious 
worship  for  his  own  disciples.  Nor  is  this 
all :  He  must  study  the  antiquated  rite  of 
circumcision  ;  he  must  know  to  whom  it  be- 
longed, and  the  reasons  why :  then  he  must 
compare  it  with  baptism,  in  this,  that,  and 
the  other  particular  ;  after  which  he  nmst 
draw  a  genuine  inference,  respecting  the 
point  in  hand.  Nor  has  he  yet  performed 
the  arduous  task.  For,  as  the  New  Testa- 
ment says  notliing  expressly  about  the  ob- 
ject of  his  enquiry,  he  must  sift  the  mean- 
ing of  several  passages  in  sacred  writ  that 
say  not  a  word  about  it,  in  order  to  find  that 
infants,  of  a  certain  description,  are  entitled 
to  baptism.  For  instance :  He  must  con- 
sider 1  Cor.  vii.  14,  in  a  very  particular 
manner.  Here  he  must  settle  what  is 
meant  by  the  word  sanctified,  and  by  the 
term  holy.  He  must  accurately  distinguish 
between  the  holiness  attributed  to  the  child, 
and  tlie  sanctification  ascribed  to  the  unbe- 
Uer>ing  parent ;  so  as  to  give  the  infant  a 
right,  which  the  parent  has  not,  in  a  posi- 
tive institution  of  Jesus  Christ.  When  all 
this  is  duly  performed,  he  must  fortify  his 
mind  against  the  objections  to  which  this 
fine-spun  theory  is  liable.  He  must  en- 
quire, for  example,  so  as  to  satisfy  his  own 
conscience,  Why,  when  our  Lord  gave 
commission  to  teach  and  baptize;*  why, 
when  his  apostles  required  a  profession  of 
faith  from  those  whom  they  did  baptize,  no 
exception  was  made  in  favor  of  infants: 
and,  by  a  train  of  reasoning,  he  must  at 


So  the  Papists  are  jus'ly  chareed  by  Mr.  Hurst,  with 
See  Preface,  representing  Peter  as  'thinking  one  thin<t,  and  writing 
another.— ilfomm^  Exercises  against  Popery,  p.  55. 


PiEDOBAPTISM    EXAMINED. 


453 


last  infer,  that,  so  far  as  appears,  they 
meant  what  they  never  said,  nor  ever  did. 
Such  is  the  roundabout  logical  labor  which 
the  ploughman  has  to  perform,  if  he  would 
not  pin  his  faith  on  the  sleeve  of  the  learn- 
ed. 

But  if,  on  the  other  hand,  we  consider 
positive  precepts  and  apostolic  examples  as 
the  07ily  rule  of  administering  baptism ;  if 
we  consider  evangelists  and  apostles  as 
recording,  plainly  recording,  all  that  our 
Lord  meant  us  to  know  concerning  this 
institution  ;  the  labor  of  the  most  illiterate, 
who  can  read  his  own  language,  is  both 
short  and  easy.  For  the  New  Testament 
being  the  only  book  he  wants  to  give  him 
a  complete  idea  of  baptism,  he  has  nothing 
to  do  but  to  open  that  sacred  volume  ;  con- 
sult a  few  express  commands  and  plain  ex- 
amples ;  consider  the  natural  and  proper 
sense  of  the  words ;  and  then,  without  the 
aid  of  commentators,  or  the  help  of  critical 
acumen,  he  may  safely  decide  on  the  ques- 
tion before  him :  because,  our  opponents 


inferences  to  be  drawn  from  what  is  written, 
which  afford  a  just  and  reasonable  encour- 
agement to  this  practice,  and  guard  it  from 
the  censure  of  superstition  and  will-wor- 
ship."* Anonymous :  "  In  the  controversy 
about  infant  baptism,  the  enquiry  ought  not 
to  be.  Whether  Christ  hath  commanded 
infants  to  be  baptized?  but  Whether  he 
hath  excluded  them  from  baptism  ?"t  Thus 
also  the  very  learned  and  excellent  Vitrin- 
ga :  "  He,  in  my  opinion,  that  would  argue 
prudently  against  the  Anabaptists,  should 
not  state  the  point  in  controversy  thus ; 
Whether  infants  born  of  Christian  parents, 
ought  necessarily  to  be  baptized?  but, 
Whether  it  be  lawful,  according  to  the 
Christian  discipline,  to  baptize  them  ?  Or, 
what  evil  is  there  in  the  ceremony  of  bap- 
tizing infants?"]:  These  extracts  remind 
me  of  a  remarkable  interview  between 
Saul  and  Samuel.  The  former,  when 
recent  from  his  expedition  against  A malek, 
said ;  "  1  have  performed  the  command- 
ment of  the  Lord."     To  which  the  vene- 


themselves  being  judges,  we  have  in  that; fable    prophet    replied,    "What  meaneth 
code  of  divine  law  and  history  of  apostolic  then  this  bleating  of  the  sheep  in  mine 


practice,  both  express  commands  and  ex 
press  examples  for  baptizing  such  as  pro- 
fess faith  in  Jesus  Christ,  but  none  else. 

When  these  things  are  duly  considered 
we  shall  not  wonder  that  learned  and  emi- 
nent Psedobaptists  have  expressed  them- 
selves as  follows.  Lord  Brooke,  for  in- 
stance, has  made  the  ensuing  acknowledg- 
ment :  "  To  those  that  hold  we  may  go  no 
farther  than  scripture,  for  doctrine  or  disci- 
pline, it  may  be  very  easy  to  err  in  this 
point  now  in  hand  [i.  e.  infant  baptism  ;J 
since  the  scripture  seems  not  to  have  clear- 
ly determined  this  particular."*  Mr.  Bax- 
ter :  "  If  the  very  baptism  of  infants  itself, 
be  so  dark  in  the  scripture,  that  the  contro- 
versy is  thereby  become  so  hard  as  we  find 
it;  then,  to  prove  not  only  their  baptism,  but 
a  new  distinct  end  of  their  baptism,  will  be 
a  hard  task  indeed."t  N.  B.  This  acknowl- 
edgment is  contained  in  his  book,  entitled. 
Plain  Scripture  Proof  of  Infants'  Church- 
membership  and  Baptism.  Dr.  Wall :  "At 
what  age  the  children  of  Christians  should 
be  baptized,  whether  in  inlancy,  or  to  stay 
till  the  age  of  reason,  is  not  so  clearly  deliv- 
ered, but  that  it  admits  of  a  dispute  that 
has  considerable  perplexities  in  it."J  Mr. 
Henry :  "  There  are  difficulties  in  this  con- 
troversy, which  may  puzzle  tJie  minds 
of  well-meaning  Christians."^  Dr.  Isaac 
Watts :  "  Though  there  be  no  such  express 
and  plain  commands  or  examples  of  it  [in- 
fant baptism]  written  in  scripture,  as  we 
might  have  expected ;  yet  there  are  several 


*  On  Episcopacy,  sect,  ii  cliap.  vii.  p.  9" 
r  Plain  Scrip.  Proof,  p.  301. 
I  Hist.  Inf.  Bap.  part.  ii.  chap.  x\  p.  5-17. 
§  Treatise  on  Bap.  p.  70. 


ears,  and  the  lowing  of  the  oxen  which  I 
hear?"§  So,  in  the  present  case,  these 
respectable  authors  would  fain  persuade 
us  that  they  perform  the  will  of  the  Lord 
when  they  sprinkle  infants.  But  if  so,  we 
may  ask.  What  mean  these  concessiotjs 
and  cautimis  which  we  hear?  Do  they 
not  betray  a  conviction  of  some  capital  de- 
fect in  the  foundation  upon  which  Paedo- 
baptists  proceed  ?  Yes,  the  two  last  of 
these  learned  authors  especially,  were 
keenly  sensible  that  Pajdobaptism  is  tender 
ground ;  and  that  whoever  walks  upon  it 
had  need  be  careful  how  he  treads. 

Reflect.  VIII.  We  are  taught  by  vari- 
ous learned  pens,  that  the  practice  of  John, 
surnamed  the  Baptist,  and  the  qualifica- 
tions required  of  those  persons  for  whom 
our  Lord  intended  the  ordinance,  unite  in 
excluding  infants  from  a  participation  of 
it.  Riissenius,  for  instance,  in  answer  to 
this  objection  ;  "John  admitted  no  one  to 
baptism,  except  he  confessed  his  sins;" 
replies  as  follows :  "  His  business  was  with 
adults,  that  were  to  be  baptized  and  called 
to  the  Christian  church ;  but  it  does  not 
thence  follow,  that  the  same  thing  should 
have  place  in  respect  of  infants,  who  are 

already  in  the  church."|| Anonymous: 

The  baptism  [of  John]  belongs  not  prop- 
erly to  infants :  for,  first,  it  is  a  baptism  of 
repentance,  of  which  infants  are  not  capa- 
ble ;  secondly,  it  is  for  remission  of  sins, 
which  therefore  imply  actual  sins,  whereas 
infants  are  only  guilty  of  original  sin,  and 


'  lierry  Street  Sernion.s,  vol.  ii.  p.  ISO,  185. 

T  Cases  to  Kecover  Dissenters,  vol.  ii.  p.  405. 

X  Observat.  Sac.  toin.  i.  1.  ii.  c.  vii.  5  9. 

§  1  6am.  XV.  13.  M. 

il  Sum.  Theolog.  loc,  xvii.  p.  719. 


454 


P^DOBAPTISM    EXAMINED. 


that  is  but  one."* Turrettin :  "  John  ad- 
mitted none  to  baptism,  but  those  who  con- 
fessed their  sins;  because  his  business  was 

to  baptize   the   adult."! Dr.    Whitby: 

"  It  is  not  to  be  wondered,  that  infants  were 
not  baptized  during  John's  ministry ;  be- 
cause the  baptism  then  used  by  John  and 
Christ's  disciples,  was  only  the  baptism  of 
repentance,  and  faith  in  the  Messiah  which 
was  for  to  come,  of  both  which    infants 

were   incapable."]: Thomas   Lawson : 

"  Faith  and  repentance  were  the  qualifica- 
tions of  such  as  were  admitted  to  John's 
baptism. "§     Thus  that  impartial  Friend. 

That  the  quaUjications  required  of  those 
for  whom  our  Lord  intended  the  ordinance, 
do  not  agree  to  an  infantile  state,  appears 
from  the  declarations  of  many  others.  The 
celebrated  Cocceius,  for  instance,  informs 
us;  "That  sacraments,  properly  speaking, 
were  instituted  lor  believers,  and  given  to 
them,  (Rom.  iv.  11 ;)  that  is,  for  those  '  who 
hunger  and  thirst  after  righteousness.'  "|| 
The  language  of  Limborch  is  remark- 
ably strong.  "  The  subject  of  baptism," 
says  that  learned  Arminian,  "  to  whom  it 
is  to  be  administered,  is  a  believer;  one 
who  is  endued  with  a  true  faith  in  Jesus 
Christ,  and  touched  with  a  serious  repent- 
ance for  his  past  offences."T[ Meierus 

thus:  "None  have  a  title  to  baptism,  but 
such  as  profess  faith  and  the  true  reli- 
gion."**  Doutrin :    "  To    whom    ought 

baptism  to  be  administered?  Only  to  be- 
lievers, or  those  that  may  be  considered  as 
such,  (Matt,  xxviii.  19;  Acts  viii.  37.)"tt 

Turrettin:  "Faith,  devotion,  and  an 

internal  exercise  of  the  mind,  are  required 
to  the  efficacy  of  a  sacrament;  because 
the  scripture  expressly  asserts  it,  (Mark 
xvi.  16;  1  Cor.  xi.  27;  Acts  ii.  37,  38;)  be- 
cause without  faith  it  is  impossible  to  please 
God,  (Heb.  xi.  6 ;)  and  because  the  prom- 
ise as  contained   in  the  sacraments,  and 

faith,  are  correlates. "JJ Calvin :  "  From 

the  sacrament  of  baptism,  as  from  all  oth- 
ers, we  obtain  nothing  except  so  far  as  we 

receive  it  in  faith. "§§ Dr.  Doddridge: 

"I  think  that  illumination  as  well  as  regen 
eration,  in  the  most  important  and  scriptu- 
ral sense  of  the  words,  were  regularly  to 
precede  the  administration  of  that  ordi- 
nance," i.  e.  baptism.llll Mr.  Jonathan 

Edwards:  "That  baptism,  by  which  the 
priVnitive  converts  were  admitted  into  the 
church,  was  used  as  an  exhibition  and  to- 


*  Nonconformists'  Advocate,  p.  48. 
t  Instilut.  loc.  xix.  qii<Bst.  xxii.  s  14. 
;  Aiiiiotat.  (in  Matt  .xix.  13, 14. 
§  Ba|ilisMialoi.'ia,  p.  108. 
II  Sum.  Uocl.  de  Feed.  c.vi.  §  209. 
H  Syst.  Div.  1).  V.  chap.  xxii.  §  2. 
**  Kibllotli.  Breni.  class  iv.  p.  169. 
tt  Scheme  of  Div.  Truths,  p.  260. 
XX  Institut.  loc.  xix.  q.  viii.  5  12. 
§§  Institut.  1.  iv.  c.  xv.  §  15. 
Eli  Note  onllcb.  vi.  4. 


ken,  and  exhibition  of  their  being  visibly 
regenerated,  dead  to  sin ;  as  is  evident  by 
Rom.  vi.  throughout.  .  .  .  He  [the  apostle] 
does  not  mean  only  that  their  baptism  laid 
them  under  special  obligations  to  these 
things,  and  was  a  mark  and  token  of  their 
engagement  to  be  thus  hereafter ;  but  was 
designed  as  a  mark,  token,  and  exhibition 
of  their  being  visibly  thus  already .... 
There  are  some  duties  of  worship  that 
imply  a  profession  of  God's  covenant; 
whose  very  nature  and  design  is  an  ex- 
hibition of  those  vital  active  principles  and 
inward  exercises,  wherein  the  condition 
of  the  covenant  of  grace  [consists.]  Such 
are  the  Christian  sacraments;  whose  very 
design  is  to  make  and  confirm  a  pro- 
fession of  compliance  with  that  covenant, 
and  whose  very  nature  is  to  exhibit  or 
express  those  uniting  acts  of  the  soul."* 

Venema  :  "  Faith  and  repentance,  are 

pre-required  in  baptism.  He  who  presents 
himselt  as  a  candidate  for  baptism,  proless- 
es  by  that  very  act,  to  be  a  Christian ;  de- 
clares himself  to  have  passed  into  the  dis- 
cipline of  Christ.  Hence  Philip  said, 'If 
thou  believest  with  all  thy  heart,  thou  may- 
est,'  (Acts  viii.  37.)  The  command  of  Pe- 
ter was,  'Repent  and  be  baptized,'  (Acts 
ii.  38 ;)  the  etfect  of  which  was,  that  they 
who  gladly  and  sincerely  believed  his  gosr 
pel  were  baptized.  ...  In  baptism,  there- 
fore, we  have  a  sign  and  testimony  o\' pres- 
ent regeneration ;  and  in  regard  to  the  perr 
son  baptized,  a  public  demonstration   of 

it."t Mr.  Thomas  Boston  gives  us,  not 

only  his  own  views  of  the  subject,  but 
those  also  of  Mr.  Rutherford  and  of  Ursi- 
nus,  in  the  following  words.  "  The  sacra- 
ments are  not  converting,  but  confirming 
ordinances;  tJiey  are  appointed  for  the  use 
and  benefit  of  God's  children,  not  of  oth- 
ers ;  they  are  given  to  believers,  as  believ- 
ers, as  Rutherford  expresseth  it,  so  that 
none  other  are  capable  of  the  same  before 
the  Lord.  .  .  .  Ursin,  upon  that  queerion, 
Who  ought  to  come  to  the  supper  1  tells  us, 
the  sacraments  are  appointed  for  the  faith- 
ful and  converted  only,  to  seal  the  promise 
of  the  gospel  to  them,  and  confirm  their 

laith."J Dr.  Goodwin :  "  Baptism  sup- 

poseth  regeneration  sure  in  itself  first. 
Sacraments  are  never  administered  for  to 
begin  or  work  grace ;  you  suppose  children 
to  believe  before  you  baptize  them.  Read 
all  the  Acts,  still  it  is  said.  They  believed 
and  were  baptized.     I  could  give  you  a 

multitude   of   places  for  it."§ "  There 

are,  or  may  be,  innumerable  persons  bap- 
tized externally  with  water,"  says  Hoorn- 
beekius,  "  who  yet  are  not  real  Christians ; 


*  Enquiry  in  Qualif.  for  full  Commun.  pp.  20, 114,  115. 

t  Dissertat.  Sar.  1,  ii.  c.  xiv.  §  4. 

t  Works,  pp.  384,385. 

§  Works,  vol. i.  parti,  p. 200, 


P.EDOBAPTISM    EXAMINED. 


455 


neither  were  they  rightly  baptized,  because 
they  were  unbelieverE ;  nor  can  they  justly 
be  said  to  have  baptism,  not  that  which 
Christ  appointed.  .  .  .Without  faith,  water 
baptism  cannot  by  any  means  be  lawful ;  for 
the  command  is,  believe,  first;  then  also, 
and  not  otherwise,  be  baptized.  '  He  that 
believeth  and  is  baptized,'  (Mark  xvi.  16.) 
'  Then  they  that  gladly  received  his  word 
were  baptized,'  (Acts  ii.  41.)  'If  thou  be- 
lievest  with  all  thy  heart,  thou  mayest  be 
baptized,'  (Acts  viii.  37;    xvi.  31,  33.)"* 

"  A  profession  of  faith,"  says  Dr.  Wa- 

terland,  "was  from  the  beginning  always 
required  of  some  persons  before  baptism. 
We  have  plain  examples  of,  and  allusions 
to,  something  of  that  kind,  even  in  scrip- 
ture itself,  (Acts  viii.  12,  37 ;  1  Pet.  iii.  21.) 
Upon  these  instances  the  Christian  church 

proceeded."! "Faith   and    repentance 

were  the  great  things  required,"  says  Dr. 
Watts,  "  of  those  that  were  admitted  to 
baptism.  This  was  the  practice  of  John, 
this  the  practice  of  the  apostles,  in  the  his- 
tory of  their  ministry,  (Matt.  iii. ;  Acts  ii. 
38,  xix.  4,  and  viii.  37.) ....  Those  who 
are  baptized,   are    professed    Christians ; 

they  are  avowed  disciples  of  Christ."+ 

Anonymous  :  "  Sacraments  are  adminis- 
tered only  to  those,  who  either  have  faith, 

or  pretend  to   have   it."§ Once  more : 

Dr.  Erskine  says,  "I  have  fully  shown, 
that  the  seals  of  the  covenant  are,  under 
the  New  Testament,  peculiar  to  the  in- 
wardly pious."||  Tliat  these  authors  had 
any  intention  to  impeach  the  propriety  of 
infant  baptism,  is  not  pretended ;  but 
whether  the  natural  import  of  their  lan- 
guage be  quite  consistent  with  it,  the  read- 
er will  judge. 

Reflect.  IX.  Some  of  these  authors  im- 
agine that  Pasdobaptism  is  lawful,  though 
it  be  not  commanded.  But  here  they  seem 
to  forget  that  baptism  is  a  positive  rite,  and 
that  when  practised  it  is  as  an  act  of  divine 
worship.  A  precept  therefore,  or  an  exam- 
ple, must  be  necessary  to  warrant  the  per- 
formance of  it ;  and  consequently  to  author- 
ize its  administration  to  any  description  of 
persons  whatever.  Whether  infants  only  ; 
whether  all  infants,  or  only  some ;  and  if 
the  latter,  whether  none  but  the  children  of 
church-members,  or  of  all  that  appear  to  be 
converted  ;  or,  finally,  whether  those  per- 
sons only  profess  faith  in  Jesus  Christ,  should 
be  baptized  ;  are  things  which  lie  entirely 
at  the  sovereign  pleasure  of  the  great  In- 
stitutor.  His  will,  which  is  always  perfect- 
ly wise  and  good,  is  the  sole  determiner 
here.    Now  as  we  cannot  know  his  divine 


•  Socin.  Confut.  torn.  iii.  pp.  384, 389. 

t  Eight  Serin,  p.  317,  edit,  'iiirl. 

t  Berry  Street  t*erni.  vol.  ii.  pp.  177, 178. 

§  In  Mr.  Baxter's  Dispiit.  of  liight  to  Sac.  p.  215. 

I!  Theolog.  Dissertations,  p.  82. 


pleasure  vmless  it  be  revealed  ;  as  every  in- 
timation of  his  pleasure  is  attended  with  di- 
vine authority ;  and  as  the  whole  of  his 
revealed  will  is  contained  in  scripture ;  if 
the  sacred  page  exhibit  no  command  for 
Paedobaptism,  nor  any  example  of  it,  the 
lawfulness  of  baptizing  infants  must  be  a 
mere  surmise,  a  conjecture  without  proba- 
bility. For  not  to  urge  the  common  argu- 
ments against  Popish  superstition  ;  and 
waiving  that  excellent  maxim  of  Ambrose 
before  mentioned,  "  Who  shall  speak  where 
the  scripture  is  silent  ?"  I  would  only  de- 
mand, whether  the  performance  of  a  relig- 
ious rite,  in  the  name  of  jehovah.  the  Fa- 
ther, the  Son,  and  the  Holy  Spirit,  can  be 
lawful,  if  the  divine  Majesty  have  not  ap- 
pointed it  ?  It  is  clear,  Mr.  James  Owen 
thought  it  was  not ;  because  in  a  similar 
case  he  says,  "  It  is  a  plain  profanation  of 
God's  holy  name,  and  of  a  great  and  holy 
ordinance,  by  lying  and  taking  God's  name 
in  vain."*  So  Chemnitius,  having  inform- 
ed us  that  the  unction  used  in  the  Popish 
sacrament  of  confirmation,  is  performed  in 
the  name  of  the  Father,  Son  and  Holy 
Spirit,  says,  "  If  the  divine  name  be  em- 
ployed without  the  injunction  of  God,  it  is 
an  offence  against  the  second  command ; 
which  offence  is  the  more  aggravated,  in 
proportion  as  the  affects  attributed  to  that 
which  has  neither  the  command  nor  the 
promise  of  God,  are  supposed  to  be  the 
more  excellent."t  Or  is  the  name  of  Him 
who  is  a  comunmg  fire  so  cheap,  that  we 
may  borrow  its  most  venerable  sanction  to 
dignify  and  adorn  our  own  inventions  ? 
Surely,  if  the  performance  of  any  thing 
either  does  or  can  require  the  most  explicit 
divine  authority,  it  must  be  that  which,  if 
performed  at  all,  should  be  expressly  done 
in  the  name  of  the  great  Supreme.  A  re- 
quisition to  administer  baptism  in  that  most 
holy  name,  implies  the  strongest  prohibition 
of  performing  it  in  any  manner,  or  on  any 
subject,  different  from  what  is  required  by 
the  law  of  administration.  In  this  case, 
may  and  must  are  the  same  thing  ;  agreea- 
bly to  the  following  words  of  Mr.  Baxter: 
"  We  enquire  whether  we  either  must,  or 
may,  baptize  such ;  and  suppose  that  the 
licet  and  the  oportet  do  here  go  together: 
so  that  what  we  may  do,  we  must  do,  sup- 
posing our  own  call ;  as,  no  doubt,  what  we 
must  do,  we  may  do. "J  Thus  also  Dr.  Ow- 
en :  "  What  men  have  a  right  to  do  in  the 
church  by  God's  institution,  that  they  have 
a  command  to  (lo."§  If  then  the  law  proceed- 
ing, in  this  case  made  and  provided,  re- 
quire that  infants  should  partake  of  the  in- 
stitution ;  we  undoubtedly  must  act  a  con- 


•  VBli<litv  of  Dissrntine  Ministry,  p.  143. 
1  Enani.  Council.  Trident.  |p.  249,  253. 
t  Dispiital.  on  Ri«tit  to  Sacram.  p.  42. 
S  Oi;  Ileb.  vii.  4,  5,  6  ;  vol.  iii.  p.  127. 


456 


PiEDOBAPTISM    EXAMINED. 


demnable  part  in  withholding  it  from  them. 
If,  on  the  contrary,  that  divine  rubric,  that 
sacred  canon,  confine  all  that  is  said  of  it  to 
such  as  profess  in  the  Son  of  God ;  our  op- 

f)onents,  for  the  same  reason,  must  be  high- 
y  culpable  :  because  their  practice  restrains 

it  almost  entirely  to  such  as  lie  under  a  nat- 
ural incapacity  of  professing  repentance 
and  faith.  Nor  do  we  imagine  any  of  them 
will  say,  with  some  of  the  Popish  casuists, 

That  a  practise  is  innocent,  because  it  is 
customary.* 

We  are  frequently  charged  with  being 
extremely  fond  of  getting  people  into  the 
water ;  but  whether  it  be  really  so,  I  leave 
the  impartial  to  judge.  We,  however  may 
say  this  for  ourselves :  that  we  never  im- 
merse a  person  in  the  sublimest  of  all  names 
without  his  consul ;  no,  nor  yet  without  his 
explicit  request :  whereas,  those  who  lodge 
the  complaint  against  us  are  well  aware, 
that  it  would  in  general  be  very  absurd  for 
them  to  ask  the  consent  of  those  whom  they 
sprinkle  in  the  same  glorious  name,  because 
they  are  certain  it  could  not  be  granted.  Be- 
sides, they  consider  the  consent  of  a  parent, 
or  of  a  proxy,  as  quite  sufficient,  though  the 
subject  of  the  ordinance  be  ever  so  reluc- 
tant. 

Farther :  Positive  laws  imply  their  nega- 
tive. A  command  from  undoubted  author- 
ity to  perform  an  action  in  such. a  manner, 
and  on  such  a  subject,  must  be  considered 
as  prohibiting  a  different  manner,  and  a 
different  subject.  So,  for  instance,  when 
God  commanded  Abraham  to  circumcise 
his  male  posterity,  on  the  eighth  day  ;  there 
was  no  necessity  that  a  prohibition  should  be 
annexed,  relating  to  any  similar  ceremony 
which  might  have  been  performed  on  fe- 
males ;  nor  to  expressly  forbid  the  circum- 
cision of  a  finger,  instead  of  the  foreskin ; 
nor  to  say  in  so  many  words.  It  shall  not  be 
performed  on  the  seventh  day ;  those  posi- 
tive precepts,  "  Ye  shall  circumcise  the 
flesh  of  your  foreskin,  he  that  is  eight  days 
old  shall  be  circumcised,"  plainly  implying 
the  forementioned  prohibitions.  So  when 
Jehovah  commanded  the  Israelites  to  take  a 
lamb  a  male  of  the  first  year,  for  the  paschal 
feast,  there  was  no  need  to  forbid  the  choice 
of  a  ewe  lamb,  nor  yet  a  ram  of  the  second 
or  third  year.  So  hkewise,  when  Paul, 
speaking  of  the  sacred  supper,  says,  "  Let 
a  man  examine  himself,  and  so  let  him 
eat,"  there  was  no  necessity  of  adding. 
Those  who  cannot  examine  themselves 
might  not  to  eat.  Thus  in  regard  to  the  or- 
dinance before  us.  Our  Lord  having  given 
a  commision  to  baptize  those  that  are  taught 
without  saying  any  thing  elsewhere,  by  way 
of  precept  or  of  example,  concerning  such 


•378. 


See  Mr.  Clarkson's  Pract.  Div.  of  Papists,  pp.  337, 


being  included  in  that  commission  as  are  not 
instructed  ;  there  was  necessity  for  him  to 
prohibit  the  baptizing  those  who  are  not 
taught ;  much  less  to  forbid  the  baptizing 
of  infants,  that  cannot  be  taught,  in  order  to 
render  the  baptism  of  them  unlawful.  We 
may  safely  conclude,  therefore  that  though 
negative  arguments  in  various  cases  have  no 
force;  yet  in  positive  worship  and  ritual  duty, 
they  are,  they  must  be  valid.  Otherwise,  it 
will  be  impossible  to  vindicate  the  divine 
conduct  in  punishing  the  sons  of  Aaron,  for 
offering  strange  jire ;  or  Uzziah,  for  tcnich- 
ingtheark;  seeing  neither  the  one  or  the 
other  of  these  particulars  was  expressly  for- 
bidden. 

Remarkably  strong  to  our  purpose,  are 
the  words  of  Dr.  Owen,  on  Heb.  i.  5  :  "  An 
argument  taken  negatively,"  says  he,  "  from 
the  authority  of  the  scripture  in  matters  of 
faith,  or  what  relates  to  the  worship  of  God, 
is  valid  and  effectual,  and  here  consecrated 
for  ever  to  the  use  of  the  church  by  the 
apostle."  And  on  those  words :  Our  Lord 
sprang  out  of  Judah  ;  of  which  tribe  Moses 
spake  nothing  concerning  the  priesthood: 
the  same  excellent  author  says :  "  This  si- 
lence of  Moses  in  this  matter,  the  apostle 
takes  to  be  a  sufficient  argument  to  prove 
that  the  legal  priesthood  did  not  belong,  nor 
could  be  transferred  unto,  the  tribe  of^  Ju- 
dah. And  the  grounds  hereof  are  re- 
solved into  this  general  maxim :  That  what- 
ever is  not  revealed  and  appointed  in  the 
worship  of  God,  by  God  himself,  is  to  be 
considered  as  nothing,  yea,  as  that  which  is 
to  be  rejected.  And  such  he  conceived  to 
be  the  evidence  of  this  maxim,  that  he  chose 
rather  to  argue  from  the  silence  of  Moses  in 
general,  than  from  the  particular  prohibition 
that  none,  who  was  not  of  the  posterity  of 
Aaron,  should  approach  unto  the  priestly 
office.  So  God  himself  condemneth  some 
instances  of  false  worship  on  this  ground. 
That  he  never  appointed  them  ;  that  they 
never  came  into  his  heart ;  and  thence  ag- 
gravates the  sin  of  the  people,  rather  than 
from  the  particular  prohibition  of  them 
(Jer.  vii.  31.)" 

That  it  may  still  farther  appear  we  are 
not  led  by  mere  hypothesis  thus  to  reason 
and  thus  to  conclude,  I  will  present  my  rea- 
der with  an  extract  from  another  learned 
Peedobaptist  and  an  able  writer  who  adopts 
the  principle  on  which  we  argue  in  the 
present  case,  and  considers  it  as  applicable 
to  laws  and  duties  in  general.  ''  Since  office 
or  duty,"  says  Heineccius,  "  means  an  ac- 
tion conformable  to  law,  it  is  plain  that  duty 
cannot  be  conceived  without  a  law,  that  he 
does  not  perform  a  duty  who  imposes  on 
himself  what  no  law  commands  ;  that  an  ac- 
tion ceases  to  be  duty,  when  the  law,  or 
the  reason  of  the  law  ceases ;  and  that 
when  a  law  extends  to  certain  personisonly, 


PiEDOBAPTISM    EXAMINED. 


457 


of  two  persons  who  do  the  same  action,  the 
one  perfoms  his  duty,  and  the  others  acts 
contrary  to  his  duty."*  To  all  which  I  may 
add,  unless  the  principle  of  reasoning  here 
adopted  be  just,  the  arguments  of  Protes- 
tants against  unscripiural  ceremonies  in  the 
Romisli  communion,  will  almost  universally 
fail  of  proving  the  several  points  for  which 
they  were  produced. 

Pweflect.  X.  Mr.  Edward  Williams,  con 
vinced  there  is  no  express  precept,  nor  plain 
example  for  infant  baptism  in  the  Xew 
Testament,  endeavors  to  evade  the  force  of 
our  arguments  in  the  following  manner: 
''  Whatever  there  may  be  in  the  ordinance 
of  baptism  ol'  a  positive  consideration,  there 
is  nothing  relative  to  the  snhjecls  of  it  so 
merely  positive  as  to  be  independent  on  all 
moral  grounds ;  nay  farther,  whatever  re- 
lates to  the  qualifications  of  the  subjects,  is 
of  a  nature  entirely  moral  ;  and  to  say 
otherwise  must  imply  a  contradictio-n.  Bap- 
tism, therefore,  is  an  ordinance  of  a  mir- 
ed  nature,  partly  positive  and  partly  moral. 
As  far  as  this,  or  any  such  ordinance,  par- 
takes of  a  moral  nature,  the  reason  and  de- 
sign of  the  law,  or  if  you  please  the  spij^it^ 
of  it,  is  our  rule  of  duty;  and  only  so  far 
as  it  partakes  of  a  positive  nature  is  the  let- 
ter of  the  law  our  rule.  As  what  relates 
to  the  qualification  of  the  subjects  is  of  mor- 
al consideration,  we  are  necessitated  to  seek 
in  them  the  reason  and  intention  of  the  com- 
mand ;  but  infants  parti^king  of  the  great 
primary  qualification,  which  the  evident  de- 
sign of  the  ordinance  requires,  ought  to  be 
baptized ;  and  it  must  imply  a  breach  of 
duty  in  a  minister  to  decline  it.  To  argue 
on  this  principle  ;  Baptism  is  a  positive  rite, 
and  therefore  ont^ht  to  be  express,  full,  and 
circuinstanlinl;  is,  on  the  principles,  conces- 
sions, and  practice  of  Antipgedobaptists,  de- 
monstrably fallacious.  For  the  law  of  bap- 
tism is  evidently  in  fact,  not  circumstantial 
and  determinate;  and  therefore  is  not,  can- 
not be  an  institution  entirely  positive."! 

Baptism  tlien  according  to  Mr.  Williams, 
is  of  a  mi,ved  nature  ;  an  ordinance,  partly 
moral  and  partly  positive.  This,  to  me,  is 
a  new  idea ;  lor,  of  all  the  writers  quoted 
in  this  work,  of  all  the  authors  I  have  pe- 
rused, not  one  occurs  to  remembrance 
who  has  thus  represented  baptism.  Nor 
do  I  suppose  Mr.  Maurice's  annotator 
would  have  adopted  the  singular  notion,  if 
he  had  not  felt  himself  embarrassed  by  the 
want  of  both  precept  and  precedent  for  in- 
fant baptism.  If,  however,  the  evidence 
produced  be  valid,  the  novelty  of  his  notion 
is  not  material.  His  principal  reason  in 
favor  of  the  position  is ;  "  Whatever  be- 
longs to  the  qualifications  of  the  subjects  is 
entirely  moral."     But  will  this  prove  that 


I  baptism  is  not,  strictly  speaking,  a  positive 
institute  ?  Will  it  not  apply  with  all  its 
jforcetothe  Lord's  supper?  On  this  prin- 
1  ciple,  we  have  no  ordinance  entirely  posi- 
j  tive  under  the  new  economy  ;  because  it  is 
plain  the  qualifications  for  that  appoint- 
jment  are  chiefly  of  the  moral  kind.  Many 
are  those  theological  writers  who  have 
more  or  less  treated  on  positive  institutions ; 
some  of  whose  books  1  have  seen  and  pe- 
1  rused  Avith  care  :  but  I  do  not  recollect  any 
'author,  who  so  defines  or  describes  a  relig- 
lious  appointment  merely  positive,  as  to  ex- 
clude every  idea  of  what  is  moral  from  the 
jquahficalions  of  its  proper  subjects.  To 
constitute  any  branch  of  religious  duty 
J  purely  posilive,  it  is  enough  that  the  rite 
i  itself,  the  manner  of  performing  it,  the 
j  qualifications  of  the  subject,  the  end  to  be 
answered  by  it,  and  the  term  of  its  coiltin- 
[uance,  depend  entirely  on  the  sovereign 
pleasure  o^  our  divine  Legislator.  The 
\nature  of  the  qualifications,  whether  moral 
or  not,  makes  no  part  of  those  criteria  by 
which  the  definition  of  a  positive  rite 
should  be  directed.  Consequently,  baptism 
is  a  posilive  institute ;  and  therefore,  by  his 
own  acknowledgment,  the  letter  of  the  law 
must  be  the  rule  of  its  administration,  both 
as  to  mode  and  subject.* 

Whatever  belongs  to  the  qualifications  of 
the  subjects  is  entirely  moral.  Agreed: 
it  must  be  allowed,  however,  that  those 
qualifications  are  absolutely  dependant  on 
the  sovereign  pleasure  of  God.  But  how 
should  an  infant,  of  a  ^q\v  days  or  of  a 
month  old,  be  a  partaker  of  such  qualifica- 
tions, to  render  it  a  proper  subject  of  bap- 
tism ?  Or,  supposing  such  qualifications  to 
exist,  by  what  means  are  they  to  be  discov- 
ered ?  What  is  there  discernible,  that  can 
with  propriety  be  called  moral,  in  one  that 
is  not  capable  of  moral  agency  ?  Morality, 
in-  all  its  branches,  is  nothing  but  the  dis- 
charge of  moral  obligation ;  or,  a  conform- 
ity of  heart  and  of  life  to  the  rule  of  duty. 
Of  this,  it  is  manifest,  mere  infants  are  nat- 
urally incapable.  On  whatever  ground, 
therefore,  Mr.  Williams  fi.xes  the  right  of 
infants  to  baptism,  I  do  not  see  how  it 
either  is  or  can  be  of  a  moral  nature.  Pa- 
rents may  have  the  requisite  moral  qualifi- 
cations for  the  ordinance  ;  but  I  cannot  con- 
ceive how  their  new-born  offspring,  for 
whom  our  author  pleads  as  proper  subjects 
of  the  rite,  should  be  so  qualified  ;  and  yet 
he  maintains,  that  "whatever  belongs  to 
the  qualifications  of  thesidijects  is  e.ntirely 
moral."  This  respectable  annotator  is  here 
guilty  if  I  may  so  express  it,  of  logical/e- 
lo-de.-se ;  for  his  argument  subverts  the 
cause  it  was  intended  to  serve,  and  proves 
the  reverse  of  what  he  designed. 


*  System  of  Universal  I.aw,  b.  i.  cliHp.  v.  §  121. ■ 

t  Noti'S  on  Mr.  Maurice's  Social  Rflition,  pp.  63.  63. 

Vol.  1.— F* 


•  See  Part  1.  Chap.  1.  Ko.  1—23. 


458 


PiEDOBAPTISM    EXAMINED. 


Infants  partake  of  the  great  primary 
qualification  which  the  design  of  the  ordi- 
nance requires,  and  therefore  should  be 
baptized.  Infants — what,  in  general  ?  Of 
all  mankind  ?  He  will  not,  1  presume,  as- 
sert it.  Or  if  he  diJ,  his  argument  would 
be  equally  feeble.  1  take  it  for  granted, 
however,  that  he  means  the  infants  of  pro- 
fessed believers.  But  there  is  no  more  of  a 
moral  temper,  or  of  a  moral  conduct,  in  the 
mere  infant  of  a  real  Christian,  than  there 
is  in  that  of  a  Jew,  or  of  a  Turk.  Besides, 
Mr.  Williams  himself  has  opposed  the  no- 
tion of  hereditary  grace.*  If  then  the  in- 
fants he  means  be  descended  from  parents 
of  a  certain  description,  their  qualifications 
must  be  derived  from  those  parents,  who- 
ever they  be ;  consec|uently,  not  from  any 
thing  moral  in  themselves.  But  our  au- 
thor's position  requires  that  the  infants 
themselves  possess  moral  qualifications,  to 
render  them  the  subjects  of  baptism.  What 
that  "  great  primary  qualification"  is  which 
infants  have,  he  has  not  informed  us;  nor 
will  I  indulge  conjecture :  but  I  may  ven- 
ture to  say,  that  it  is  not  their  being 
taught ;  that  it  is  not  repentance  ;  that  it  is 
not  faith;  that  it  is  not  a  profession  of  the 
one  or  the  other.  Consequently,  whatever 
it  be,  it  is  not  that  which  John  the  Baptist 
required  ;  it  is  not  that  which  the  evangel- 
ist Philip  required ;  nor  is  it  that  which 
our  Lord  In  his  commission  appointed ;  and 
if  so,  it  is  not  the  primitive  quahfication, 
whatever  else  it  may  be. 

Our  annotator  speaks  with  a  decisive 
tone  when  he  adds ;  The  laic  of  baptism  is 
evidently  and  in  fact  not  circiim slant ial 
cmd  determinate,  and  therefore  cannot  be 
an  institution  entirely  positive.  The  laav 
of  baptism.  Then  some  specific  action, 
called  baptism,  is  absolutely  and  in  earnest 
required  by  it;  contrary  to  what  he  main- 
tains in  another  place,  on  which  we  have 
already  animadverted.  This  divine  law, 
however,  is  not  circumstantial;  is  not  de- 
terminate. In  one  of  his  notes,  to  which  I 
have  just  adverted,  he  would  fain  persuade 
us,  that  the  meaning  of  our  Lord,  in  his 
enacting  term  baptize,  is  not  now  under- 
stood with  precision,  even  by  the  most  em- 
inent authors ;  and  therefore  he  is  of  opin- 
ion, that  persons  concerned  in  the  adminis- 
tration should  have  it  performed  according 
to  their  own  mind ;  which,  to  be  sure,  is 
the  way  for  every  one  to  be  pleased,  wheth- 
er Jesus  Christ  be  obeyed  or  not.  Now  he 
tells  us,  with  an  air  of  assurance,  that  ibis 
law  of  the  Lord  is,  "  not  ciscumstantia! 
and  determinate,"  with  regard  to  the  siib- 
jects  of  the  institution.  According  to  him, 
therefore,  nothing  is  plain,  determinate,  or 
certain,  relating  to  either  the  mode  or  the 


I  Part  II.  Chap.  IV.  Sect.  IV.  §  ii.  No.  11. 


subject.  Aristotle  is  reported  to  have  said, 
of  ?ome  of  his  works,  "  That  they  were 
Edita  quasi  non  edila  ;  so  published  as  not 
to  be  made  public,  by  reason  of  their  ob- 
.<curity."*  Just  such,  according  to  our  au- 
thor, is  the  promulgation  of  the  heavenly 
statute  under  consideration.  But  what  a 
representation  this,  of  a  positive  divine 
law  !  If  Mr.  Williams  be  right,  one  might 
almost  as  well  study  John  viii.  6,  8,  to 
know  what  our  Lord  wrote  on  the  ground, 
as  endeavor  to  penetrate  his  meaning  in 
the  law  of  baptism.  When  I  consider  the 
language  of  our  annotator  on  another  occa- 
sion, I  do  not  see  how  he  can  steadily  be- 
lieve any  thing  at  all  relating  to  this  posi- 
tive institute.  For  he  declares,  in  the  pas- 
sage to  which  I  refer,  That  "nothing 
should  be  considered  as  an  established 
principle  of  faith,  which  is  not  in  some 
part  of  scripture  delivered  with  perspicui- 
^7/"t  The  baptismal  command,  therefore, 
being  so  indeterminate  and  so  obscure,  in 
regard  to  both  mode  and  subject,  he  ought, 
on  his  own  principle,  to  be  silent  about  it. 
How  much  more  agreeable  is  the  language 
of  Mr.  Vincent  Alsop,  when  he  says ; 
'•  The  law  of  Christ  was  as  perfect  as  his 
discoveries.  He  has  told  us  as  fully  and 
clearly  what  we  should  do,  as  what  we 
should  believe.  He  that  may  invade  the 
royal  office,  upon  pretence  there  are  not 
laws  enow,  [or  not  sufficiently  clear,]  for 
the  government  [or  wonship]  of  the  church 
may,  with  equal  appearance  of  reason,  in- 
vade ihe  prophetic  office  too,  upon  pretence 
there  are  not  revelations  now  for  its  instruc- 
tion."+  Though  I  take  it  for  granted  that 
Mr.  Williams  is  not  a  stranger  to  the  Popish 
controversy,  relating  to  positive  ordinances 
of  holy  worship,  yet  I  cannot  help  thinking 
that  he  quite  overlooked  it,  when  penning 
his  notes  concerning  baptism  ;  because  that 
want  of  perspicuity  and  of  precision,  which 
he  charges  on  a  positive  law,  is  much  more 
becoming  the  creed  of  a  Papist,  than  that 
of  a  Protestant  Dissenter. 

That  the  law  of  baptism  ia  neither  cir- 
cumstantial nor  determinate,  in  favor  of  the 
present  prevailing  custom,  is  cheerfully 
granted ;  for  it  says  nothing  at  all  about 
pouring  or  sprinkling  water  upon  infants: 
nor  does  the  history  of  baptismal  practice 
in  the  apostolic  churches.  But  is  this  any 
proof  that  the  law  itself  is  not  explicit, 
cither  as  to  mode  or  subject?  Mr.  Mau- 
rice's annotator  seems  to  have  assumed,  as 
a  principle,  That  infants  are  to  be  baptiz- 
ed:  but  applying  this  principle  to  the  law 
of  baptism,  he  soon  perceives  a  disagree- 
ment between  them.  Then,  instead  of  re- 
nouncing   the  principle  as  false,   he   im- 

'  History  of  Poppry,vol.  ii.  p.  468. 
t  Notes  on  Social  Religion,  p.  368. 
J  i^oher  Enquiry,  p.  42. 


P^DOBAPTISM    EXAMINED. 


459 


peaches  the  law  as  obscure.  Take  but  the 
commanding  terms*  of  the  heavenly  stat- 
ute in  their  natural,  primary,  obvious  mean- 
ing; and  I  appeal  to  impartiality,  whether 
the  law  of  baptism  be  not  as  plain  as  that 
of  the  holy  supper.  If  indeed  our  Lord 
intended  infants  to  be  baptized,  and  if  he 
designed  to  publish  that  intention  by  his 
evangelists,!  the  law  of  baptism  might 
well  be  considered  as  vague  and  obscure. 
But  this,  we  contend,  is  not  the  case ;  as  it 
is  inconsistent  with  the  nature  of  a  positive 
institution,  impeaches  the  legislative  char- 
acter of  Jesus  Christ,  and  enervates  the 
arguments  of  Protestants  against  Papal 
superstition.  See  Part  I.  Chap.  I.  No.  4, 
8,  12,  13,  20.     Reflect.  II.  III. 

Farther:  That  neither  infants  nor  adults 
have  any  thing  to  do  with  baptism  as  a  re- 
ligious rite,  except  in  virtue  of  divine  insti- 
tution, will  be  acknowledged.  If,  therefore, 
infants  jure  divino.  be  entitled  to  baptism, 
it  must  be  because  the  institution  itself 
gives  them  that  right,  of  which  it  makes  an 
essential  part.  Now,  of  what  nature  the 
institution  is,  and  to  whom  it  relates,  cannot 
be  known,  unless  by  the  formula  of  it,J  or 
by  the  practice  of  the  apostles.  But  that 
neither  the  right  of  infants  to  the  ordi- 
nance, nor  their  participation  of  it,  is  plain- 
ly mentioned,  either  in  the  words  of  the 
institution,  or  in  the  history  of  apostolic 
practice,  is  readily  granted  by  our  opposers. 
Must  we  then  suppose  that  an  essential 
part,  nay,  according  to  modern  custom,  the 
principal  part  of  the  institution  was  passed 
over  in  silence  by  evangelists  and  apostles, 
and  left  in  obscurity  for  posterity  to  infer 
by  a  train  of  consequences?  Chamier,  I 
remember,  when  opposing  the  pretended 
necessity  of  mixing  the  eucharisiical  wine 
with  water,  and  when  pleading  the  silence 
of  the  New  Testament,  says:  '"No  one 
maintains  the  necessity  of  mixing  wine 
with  water  on  the  ground  of  divine  institu- 
tion ;  unless  the  evangelists  and  Paul  were 
traitors,  who  passed  over  in  silence  a  part 
of  the  institution  so  useful  and  so  import 
ant."§  Now  is  any  thing  said  concerning 
infants,  in  the  baptismal  appointment,  any 
more  than  about  water,  in  the  institution 
of  the  holy  supper?  Supposing  it  should 
be  objected,  "  There  was  no  occasion  for 
children  to  be  mentioned  in  the  divine 
command,  because  it  was  then  common  for 
them  to  partake  of  the  proselyte  baptism. 
It  would  be  easy  to  answer.  There  is 
abundantly  more  ground  to  conclude,  that 
it  was  customary  among  the  ancient  Jews, 
in  their  convivial  entertainments,  to  mix 
the  wine  with  water,  than  any  one  has  to 
assert,  that  the  proselyte  baptism  was  of  so 


early  a  date  ;  as  will  appear  in  its  proper 
place.  It",  therefore,  the  institution  of  bap- 
tism comprehended  iniants,  why  may  not 
our  Lord's  appointment  of  the  sacred  sup- 
per include  that  mixture  for  which  the  Pa- 
pists plead  ?  Consequently,  supposing  in- 
fants to  have  been  comprehended  by  our 
Lord  in  his  baptismal  institution,  and  ad- 
mitting the  observation  of  Chamier  to  be 
just;  the  severity  of  his  remark  will  equal- 
ly apply  to  such  evangelists  as  professedly 
recorded  the  divine  appointment  of  bap- 
tism, as  to  that  particular  for  which  it  was 
designed.  That  Christ,  in  his  institution, 
should  order  infants  to  be  baptized,  and 
the  evangehsts  not  be  inclined  to  mention 
it ;  or  that,  with  a  full  intention  to  inform 
us  of  it,  they  sliould  use  such  language  as 
they  do,  in  recording  the  appointment,  are 
to  me  alike  incredible. 

Mr.  Williams  farther  says :  "  Should  any 
ask  me  why,  as  a  Christian  minister,  I  bap- 
tize an  infant?  I  can  truly  answer,  that  I 
have  the  very  same  reason  for  doing  it  that 
John  the  Baptist  had  for  baptizing  penitent 
sinners,  in  Jordan  and  Enon ;  the  same 
reason  that  Jesus,  by  the  ministry  of  his 
apostles,  had  for  baptizing  a  still  greater 
multitude  ;  and,  finally,  the  same  reason 
that  our  Baptist  brethren  have,  or  ought  to 
have,  and  which  they  profess  to  have,  in 
the  general  tenour  of  their  practice,  for 
baptizing  adults."*  But  why  distinguish 
between  penitent  sinners,  and  those  adults 
of  whom  he  speaks  ?  for  Mr.  Williams 
either  knows,  or  might  have  known,  that 
we  do  not  baptize  adults  because  of  their 
age,  but  because  they  profess  repentance. 
Or  does  he  mean  to  distinguish  between 
penitent  adults  and  penitent  infants  1 
Again:  Why  did  not  the  annotator  inform 
us,  what  that  "  very  same  reason"  is,  of 
which  he  speaks  ?  Had  he  done  this,  we 
might,  perhaps,  have  concluded  with  some 
degree  of  precision,  whether  there  be  that 
identity  of  reason  for  him  to  baptize  an 
infant,  as  there  was  for  John,  and  tor  the 
apostles,  to  baptize  penitent  sinners.  That 
reason  however,  is  not  specified,  nor  is 
there  any  thing  but  mere  assertion ;  on 
which  account  we  cannot  forbear  to  hesi- 
tate. It  is  indeed  extremely  singular,  that 
he  should  speak  of  "the  very  same  reason  ; 
the  same — the  same  f  and  yet  leave  ua 
entirely  to  conjecture  what  that  reason  is. 
It  brings  to  remembrance  the  following 
words  of  an  old  Nonconformist,  when  con- 
tending with  Papists :  "  Jure  Divino,^''  saith 
the  Canonist,  "  by  divine  right ;  but  the 
Canonist  who  saith  it,  hath  the  wit  to  let 
us  seek  the  text."|'  Pleasing  it  is  to  think, 
that,  in  the  judgment  of  this  opponent,  we 


*  MaOijrtvtrorE  and  ^auTi^ovrcg 
tMati.  xxviii.  I'J ;  Mark  xvi.  1"),  16. 
S  Par.strat. torn.  i-.  1.  vi.  c.  iii.  §23. 


;  IbiJ. 


*  Noles  on  Social  Relig.  p.  61*. 

t  Mornir.j  Exercise  against  I'opery,  p.  72. 


460 


PAIDOBAPTISM     EXAMINED. 


baptize  persons  on  "  the  very  reason,"  or 
ground,  as  that  upon  which  tiie  harbinirer 
of  Christ  and  ail  the  apostles  proceeded, 
when  administering  the  sacred  rite :  hnl 
we  have  our  suspicions  whether  Mr.  Wil- 
liams '-can  truly"  say  tliis,  with  regard  to 
his  pouring  or  sprinkling  water  upon  any 
infant.  John,  it  appears,  received  a  com- 
mission from  heaven  to  baptize  those  who 
made  a  credible  profession  of  repentance ; 
and  this  wc  consider  as  '•  the  reason"  of  his 
baptizing  penitent  sinners.  But  has  our 
opposer  a  divine  command  for  baptizing 
an  infant  that  cannot  repent?  John,  it  is 
plain,  frowned  upon  some  who  came  for 


ed  by  the  enacting  Avord  baptize  ;  he  must 
act  upon  a  conjecture  extremely  shrewd 
and  uncommonly  happy,  if  at  any  time  he 
really  baptize  an  infant  for  "  the  very  same 
reason"  that  John  or  the  apostles  baptiz- 
ed multitudes  of  penitent  sinner.<^.  The 
very  same  Ibrm  of  words  might,  indeed, 
be  used  by  him ;  whether,  vviUi  John,  he 
plunged  a  penitent  in  Jordan,  or  sprinkled 
a  few  drops  of  water  on  the  face  of  an  in- 
fant ;  but  surely  he  could  not  act  upon  '•  the 
very  same  reason''^  in  both  cases.  This,  I 
think,  must  be  allowed ;  except  he  can 
prove  that  a  commission  to  immerse  peni- 
tents, i.s  equally  an  order  to  sprinkle  infants. 


his  baptism,  because  they  gave  no  evidence! But,  bt'sides  the  absurdity  of  any  one  niak- 
of  repentance.     Does  Mr.  Williams  rejectjing  such  an  attempt,  it  is  a  task  to  which 


any  infants  for  that  "  very  reason?"  The 
apostles  received  an  express  order  to  "  teach 
all  nations,"  by  preaching  "  the  gospel  to 
every  creature  ;"  and  to  baptize  those  that 
were  taught — so  taught  as  to  believe  in  Je 
sus  Christ.  This  we  consider  as  "  the  very 
reason"  of  their  baptismal  conduct.  But 
has  our  Pasdobaptist  Brother  any  divine 
injunction  to  baptize  those  who  cannot  be 
taught,  by  either  preaching  or  conversa- 
tion, and  who  are  equally  incapable  of  be- 
Heving?  The  Baptists  profess  to  act  on 
the  united  ground  of  divine  precept  and 
apostolic  example,  in  baptizing  those,  and 
only  those  who  make  a  credible  declara- 
tion of  repentance  and  faith,  without  re- 
gard to  age  or  any  other  circumstance. 
But  is  this  "  the  very  reason,"  or  the  sin- 
gle ground,  on  which  Mr.  Williams  pro- 
ceeds, when  he  baptizes  an  infiint  ? 

Farther:  Why,  in  the  name  of  consis- 
tency, why  should  this  opponent  speak 
with  such  assurance  of  having  "  the  very 
same  reason"  for  baptizing  an  infent,  which 
John  and  the  apostles  had  for  baptizing  a 
multitude  of  penitent  sinners?  while  it  is 
clear,  from  his  own  confession,  that  he  does 
not  know  what  our  Lord  meant  by  his  com 
mand  to  baptize.  Na)?-,  so  sensible  is  he 
of  his  own  ignorance  in  this  respect,  and  so 
suspicious  that  a  want  of  certainty  is  now 
become  universal ;  that  he  thinks"  it  quite 
reasonable  for  the  parties  concerned,  to  use 
the  water  as  they  may  think  proper.  See 
Part  I.  Chap.  Il.'Pveflecl.  IX.  His  reason- 
ing admits,  indeed  that  the  apostles  perfect- 
ly understood  the  mind  of  our  Lord,  in  his 
commanding  term,  baptize;  and  as  they 
were  fully  disposed  to  perform  his  will,  we 
may  safely  conclude  that  they  administered 
the  ordinance  to  one  and  another ;  for 
"the  very  same  reason."  But  as  every 
mode  of  using  water  cannot  be  baptism, 
any  more  than  it  can  be  sprinkling;  as  that 
only  can  be  real  baptism  which  our  Lord 
appointed,  in  distinction  from  every  other 
action  ;  and  as  Mr.  Williams  acknowledges 
his  ignorance  of  what  the  Lawgiver  intend- 


this  opposer  cannot  pretend  ;  because,  by  so 
doing,  he  would  endeavor  to  fix  the  sense 
of  a  word  which  is  considered  by  liim  as 
indeterminable:  tor  he  insists  that  the 
most  eminent  authors  are  divided  about 
our  Lord's  meaning  in  the  term  baptize; 
and  therefore  proposes  that  people  should 
please  themselves,  with  regard  to  the  mode 
of  administration.  W^  Mr.  Williams,  how- 
ever, should  at  any  time  write  professedly 
against  the  Baptists,  it  may  be  expected, 
(unless  he  give  up  this  point,)  that  his 
grand  reason  for  sprinkling  infants,  will  be 
the  very  same  which  is  given  by  us  for  im- 
mersing penitent  sinners ;  and  then  the 
author  of  a  certain  Apology  for  clerical 
conformity  will  have  an  humble  imitator.* 
Reflect.  XI.  I  will  present  the  reader 
with  an  extract  from  a  celebrated  Roman 
Catholic  author,  expressing  the  opinion 
that  Papists  have  concerning  the  mode  of 
reasoning  used  by  Protestants  in  favor  of 
Psedobaptism.  The  writer  to  whom  I  re- 
fer is  Bossuet,  the  bishop  of  Meaux,  and 
his  laniruage  is  as  follows  :  "  As  lor  infants, 
those  of  the  pretended  Reformed  religion 
indeed  say,  their  baptism  is  founded  on  the 
scripture;  but  they  produce  no  passage 
express  to  that  purpose,  but   argue  from 


'  In  tlie  Apoloorta.  to  wliich  I  refer,  tlie  followinc  un- 
common and  aurprisins  positions  are  conlained.  "My 
first  and  principal  reason  (for  ministerial  conformity]  is, 
Tim  regnrd  I  aire  In  Ihe  hmor  and  milhnrily  of  the  Lord 
Jesii^  Christ,  as  Head  and  Lau-giver  of  his  church.  .  .  . 
It  seems  to  me,  that  1  could  no  mure  officiate  as  a  minis- 
ter anions  any  people  vvlio  insist  upon  ollu-r  terms  of 
communion  llian  those  which  onr  Lord  lias  appointed, 
I'aith  and  holmess,  than  I  could  .siihscribe  to  the  dogmas 
of  the  Council  of  Trent.  .  .  ,  Wy  second  reason  for  not 
beim;  a  Dissenter  is,  Because  1  highly  value  Ihe  right  of 
private  judgment,  and  iny  liberty  as  a  man  and  as  "a 
Chrislidn.  ...  I  cannot  become  a  Dissenter  till  1  am 
weary  of  my  liberty." — Apologia,  \:y\.  01,  IIC,  HP,  121. — 
If  these  be  solid  reasons  for  clerical  conformity,  those 
ministers  tliat  were  ejected  in  the  year  sixteen  Imridred 
and  sixty-two  must  be  considered  as  a  set  of  maniacs. 
Beinf!  loth,  however,  to  impeach  the  intellects  of  two 
thousand  persons,  who  sntfered  so  much  tor  the  sake  of 
a  good  conscience,  I  cannot  forbear  suspectins,  that 
tliese  positions  are  an  insult  upon  the  nnderslandinirs  of 
Dissenters,  and  that  sensible  Episcopalians  themselves 
must  despise  them  ;  for  it  is  on  these  and  similar  princi- 

^  Dissenters  have  always  proceeded  in  justifying  their 
Nonf-onlormily.     When  our  Apologist  says,  "  We  [con- 


P^DOBAPTISM    EXAMINED. 


4G1 


very  remote,  not  to  say  very  doubtful,  and] 
even  very  false  consequences.  It  is  cer- 
tain, tliat  all  the  proofs  they  bring  from  the 
scripture  on  this  subject,  have  no  force  at 
all ;  and  those  that  might  have  some 
strength,  are  destroyed  by  themselves.  .  .  . 
The  proofs  that  are  drawn  irom  the  neces- 
sity of  baptism,  to  compel  men  1o  allow  it 
to  inlants,  are  destroyed  by  our  Relbrmed 
gentlemen ;  and  these  that  follow  are  sub- 
stituted in  their  room,  as  they  are  noted  in 
their  catechism,  in  their  coniession  of  faith, 
and  in  their  prayers ;  namely,  that  the 
children  of  believers  are  born  in  the  cove- 
nant, according  to  this  promise,  'I  will  be 
thy  God.  and  the  God  of  thy  offspring  to  a 
thousand  generations.  From  whence  they 
conclude,  that  since  the  virtue  and  sub- 
stance of  baptism  belongs  to  infants,  it 
would  be  injurious  to  them  to  deny  them 
the  sign,  which  is  inferior  to  it.  By  a  like 
reason,  they  will  find  themselves  forced  to 
give  the  communion  together  with  bap- 
tism ;  for  they  who  are  in  the  covenant, 
are  incorporated  with  Jesus  Christ;  the 
infants  of  believers  are  in  the  covenant ; 
therefore,  they  are  incorporated  with  Jesus 
Christ.  And  having  by  this  means,  ac- 
cording to  them,  the  virtue  and  substance 
of  tiie  comnmnion;  they  ought  to  say,  as 
they  do  ol'  baptism,  that  the  sign  of  it  can- 
not without  injury  be  refused  them."* 

Reflect.  Xl'l.  To  the  tenour  of  this  rea- 
soning it  is  often  objected ;  That  there  is 
no  express  command  to  baptize  believers. 
With  an  air  of  confidence,  in  reference  to 
this  affair.  Dr.  Addington  asks  and  answers; 
"Is  there  no  express  command  of  Christ  to 
baptize  believers?  Not  one  in  all  the  New 
Testament."!  If,  by  an  e.2'/)ress  command, 
he  mean  these  very  words.  Baptize  believ- 
ers, it  is  allowed  ;  but  what  is  that  to  the 
purpose,  while  the  ideas  conveyed  by  those 
terms,  are  as  plainly  and  strongly  express- 
ed, as  if  the  identical  words  had  been  re- 
peatedly used  ?  Nor  will  Dr.  Addington 
deny  this.     With  equal  reason,  therefore, 


forming  clerjry]  are  not  so  much  at  tliR  mercy  nf  our 
hearers  for  our  subsistence,  as  the  Uissentin?  minislers 
are,"  we  perfectly  umJerstand  liim.  We  have  been  I're- 
quently  toiil  of  this,  by  those  who  have  defended  civil 
establishments  of  religion  ;  and  we  freely  aclcnowlodije, 
that  secular  prudence  is  very  apparent  in  many  who  aci 
upon  llie  principle  tlius  avowed.  Kut  wlien  we  find  a 
pious  Episcopalian  author  seizins  rhi^  grand  principles 
of  our  Protestant  Dissent,  in  order -to  found  a  vindicalion 
of  liis  own  Conformity  upon  lliem,  we  are  surprised, 
and  cannot  forbear  thinkinj  of  those  douehty  chaiapi- 
ons  for  i'opery,  Jacob,  de  Graffiis,  and  Fathir  Muuifnril 
the  Jesuit:  the  former  of  whom  found  iniHUcworsIji)! 
enjoined  in  l\ie  second  command ;  and  the  latter  discov- 
ered a  convincing  proof  of  clerical  celibacy  in  those 
■words  of  Paul,  A  bishop  must  be  Ike  husband  of  one 
wife.— See  Preserv.  from  Popery,  title  i.  p.  341.  vol.  ii. 
Ger).  Discourses  against  Popery,  p.  140.— Nor  can  we 
avoid  considrrin?  the  conduct  of  this  Apolojiist  as  un- 
precedculud  in  the  Nonconl'orniist  controversy  ;  as  be- 
traying an  uncommon  degree  of  rag:e  for  hypothesis,  and 
of  ))redilection  for  paradox. — See  Apologia,  p.  130. 

•  In  Mr.  ^lenncMagainst  Mv.  Russen,  pp.  180,  ISvi,  183. 

t  Sijnimary  of  Christiin  Minister's  Reasons,  p.  24. 


does  cardinal  Bellarmine  object  the  want 
of  these  express  words,  the  imputed  right- 
eousness of  Christ,  against  the  Protestant 
doctrine  of  justification  ;  or  Socinus  oppose 
the  atonement,  because  the  term  satisfac- 
tion is  not  syllabically  used  concerning 
that  capital  fact.  But  let  us  reflect  on  a 
passage  or  two.  Does  not  Christ  say, 
"  Preach  the  gospel  to  every  creature :  he 
that  BEi.iEVETH  and  is  baptized  shall  be 
saved?"  Is  it  not  the  language  of  his 
evangelist,  '-If  thou  believest  with  all  thy 
heart,  thou  mkyest"  be  baptized?  Now 
can  any  person  thus  believe  the  gospel, 
without  being  a  believer?  Or  will  this  op- 
ponent aver,  that  neither  of  these  passages 
enjoins  the  administration  of  baptism  to  be- 
liever's? Let  him  produce  a  text  from  the 
New  Testament,  that  is  equally  express 
for  the  baptism  of  infants,  and  we  will  im- 
mediately give  up  the  argument.  Besides, 
Dr.  Addington  well  knows  that  we  connect 
the  want  of  a  plain  example,  with  the 
want  of  an  express  command  for  infant 
baptism.  To  have  done  our  objection  jus- 
tice, he  ought,  therefore,  to  have  put  the 
question  thus:  Is  there  no  express  com- 
viand  of  Christ,  nor  any  plain  apostolic 
example  for  baptizing  believers?  and  then 
he  would  have  been  far  from  teaching  his 
catechumen  to  answer;  "Not  one  in  all 
the  New  Testament."  Such  a  negative, 
to  such  a  question,  would  have  been  an 
outrage  on  the  common  faith  of  the  whole 
Christian  world  ;  and  yet,  if  you  substitute 
the  term  infants,  for  the  word  believers, 
Pffidobaptists  themselves  must  answer  in 
the  negative. 

It  islfarther  objected  ;  That  there  is  nei- 
ther precept  nor  example  for  baptizing  the 
children  of  Christian  parents  ^vhen  the}'- 
are  grown  up ;  and  that  on  the  same  prin- 
ciples, applied  in  similar  arguments,  we 
must  neither  observe  the  hordes  day,  nor 
admit  women  to  the  holy  table.  Thus,  Dr. 
Mayo,  for  instance :  "  They  [the  Baptists] 
have  not  a  single  precedent  in  scripture, 
of  their  subjects  of  baptisin,  the  children 
of  Christian  parents  whose  baptism  was  de- 
layed till  they  were  of  adult  years,  to  make  a 
profession  ot"  their  laith."*  But  if  this  ob- 
jection have  any  weight,  it  must  lie  with 
equal  force  against  the  continuance  of  bap- 
tism among  Christians,  or  the  administra- 
tion of  it  to  any  description  of  subjects ; 
except  in  reference  to  such  persons  as  are 
converted  from  Judaism,  Mohannnedanism, 
or  Paganism  :  and  it  was,  if  I  iiustake  not, 
first  employed  by  Socinus  lor  that  purpose.f 
To  which  the  learned  Iloornbcek  replies: 
"  That  such  as  were  educated  in  the  Chris- 
tian religion,  and  were  never  alienated 
from  it,  iii-e  not  exprcusly  mentioned  in  the 


•  Apology  and  Shield,  p.  S-i. 
t  De  Haptis:iio.  cap.  .\. 


462 


P^DOBAPTISM    EXAMINED. 


New  Testament  as  baptized ;  does  not 
arise  from  hence,  That  such  never  were 
baptized,  nor  ought  so  to  have  been:  but 
because  tiie  apostolic  writings  contain  the 
history  of  the  first  times,  when  Cliristian- 
ity  was  recent."*  This  answer  appHes  to 
the  case  before  us.  Our  opposers,  there- 
fore, should  be  cautious  how  they  urge 
such  an  objection  against  us,  lest  inadvert- 
ently they  give  up  to  the  arguments  of 
Socinus,  of  Emlyn,  and  of  otiiers,  tiie  con- 
tinuance of  baptism,  except  in  extraordi- 
nary cases.  But  is  it  not  enough,  that  we 
have  both  an  express  conmiand,  and  plain 
examples,  tor  baptizing  those  who  are 
taught^  who  are  made  disciples,  and  pro- 
fess faith  in  the  Son  of  God  ?  Nay,  1  ap- 
peal to  Dr.  Mayo  himself  who  on  another 
occasion  declares.;  '-It  is  sufficient  for  my 
purpose,  that  our  practice  can  be  found  in 
the  New  Testament."t  It  is  but  grateful 
to  acknowledge,  how  much  we  are  obliged 
to  this  author  for  presenting  us  with  such  a 
shield,  to  prevent  the  dart  of  his  own  ob- 
jection from  piercing  our  cause.  It  seems, 
indeed,  hard  to  conceive  why  our  Brethren 
should  lay  such  a  stress  upon  this  particu- 
lar, as  if  it  were  decisively  against  us.  un- 
less it  be  the  want  of  more  cogent  objec- 
tions. For  it  is  manifest,  that  the  idea  of 
carnal  descent,  from  parents  of  any  de- 
scription, makes  no  part  of  the  institution, 
or  law  of  baptism  ;  and  consequently  should 
have  no  influence  upon  our  practice.  No ; 
whether  the  candidate  be  descended  from 
real,  or  from  barely  nominal  Christians; 
whether  his  parents  be  Jews,  Turks,  or 
Pagans ;  nay,  whether  he  be  old  or  young ; 
it  is,  properly  speaking,  a  mere  circum- 
stance;  provided  he  make  a  credible  pro- 
fession of  faith;  equally  a  circumstance, 
with  learning  or  illiteracy,  riches  or  pov- 
erty. The  character  of  parents,  and  fam- 
ily relations,  have  nothing  to  do  in  the  new 
economy,  which  is  entirely  spiritual ;  are 
of  no  avail  in  that  kingdom  which  "  is  not 
of  this  world  ;"  the  subjects  of  which  "  are 
horn,  not  of  blood,  nor  of  the  will  of  the 
flesh  nor  of  the  will  of  man,  but  ofGod." 
If  the  candidate  give  evidence  of  his  be- 
ing a  disciple  of  Christ,  it  is  all  the  institution 
demands,  and  all  that  apostolic  practice  re- 
quired. Such  being  the  true  state  of  the 
case,  why  should  our  opposers  insist  on  a 
scriptural  precedent  for  baptizing  the  adult 
oft'spring  of  Christians  ?  Why  call  for  an 
example  of  that  which  makes  no  part  of 
the  institution,  but  is  merely  circumstan- 
tial ?  We  sometimes  baptize  persons  of 
sixty  or  seventy  years  of  age.  As  well, 
therefore,  might  it  be  objected,  that  there 
is    no    instance  in   sacred     writ    of   any 

t  Socin.  Confnt,  torn.  iii.  p.  279.    See  Dr.  Doddridge's 
Lectures,  pp.  510,  511. 
t  Ut  supra,  pp.  78,  79. 


person  so  far  advanced  in  years  being 
baptized  by  the  apostles.  How  far  the 
tbllowing  observation  of  Dr.  Owen  will 
here  apply,  is  left  with  my  reader.  "  It  is 
merely  from  a  spirit  of  contention  that 
some  call  on  us,  or  others,  to  produce  ex- 
press testimony,  or  institution,  for  every 
circumstance  in  the  practice  of  religious 
duties  in  the  church;  and  on  a  supposed 
failure  herein,  to  conclude,  that  they  have 
power  themselves  to  institute  and  ordain 
such  ceremonies  as  they  think  meet,  under 
a  pretence  of  their  being  circumstances  of 
worship."* 

As  to  the  Lord^s  day,  our  opponents 
themselves  allow,  that  we  have  not  only 
apostolical  examples  of  assembling  on  the 
first  day  of  the  week  for  the  solemnities  of 
public  devotion,  but  plain  intimations  that 
this  was  the  common  practice  of  the  prim- 
itive churches  ;t  and  therefore,  the  objector 
himself  being  judge,  there  is  no  force  in 
what  is  alleged.  Besides,  there  is  some- 
thing of  a  juoral  nature  in  the  observation 
of  a  sabbath ;  but  not  so  in  the  adminis- 
tration of  baptism.  In  regard  to  the  sup- 
posed want  of  an  explicit  warrant  for  ad- 
mitting women  to  the  holy  table,  we  reply 
by  demanding;  Does  not  Paul,  when  he 
says,  "  Let  a  man  examine  himself,  and  so 
let  him  eat,"  enjoin  a  reception  of  the 
sacred  supper  ?  Does  not  the  term  avepums, 
there  used,  often  stand  as  a  name  of  our 
species,  without  regard  to  sex?  Have  we 
not  the  authority  of  lexicographers,^  and, 
which  is  incomparably  more,  the  sanction 
of  common  sense,  for  understanding  it  thus 
in  that  passage?  When  the  sexes  are 
distinguished  and  opposed,  the  word  for  a 
man  is  not  avepwiros,  but  avrip.§  This  dis- 
tinction is  very  strongly  marked  in  that 
celebrated  saying  of  Thales,  as  given  in 
his  Life,  by  Diogenes  Laertius.||  The 
Grecian  sage  was  thankful  to  Fortune, 
"that  he  was  avdpunrm^  one  of  the  hnman 
species,  and  not  a  beast ;  that  he  was  avr)p, 
a  man,  and  not  a  woman ;  that  he  was 


■  E'Kiuiry  into  the  Ori;j.  and  Nat.  of  Churches,  p.  14. 

t  Ads.  XX  7;  IC'oi.  vi.  1,2, 

t  Mr.  Parkhurst  says:  ^-  Avdpojjros  is  a  name  of  the 

?]iec-io;--,  without  respect  to  sex." Mintert :  ''Homo, 

in  cenere,  sive  mas  sit,  sive  fffimina." Schwarzius  : 

•'  Homo,  i.  e.  huuidna  natura  prcEdjtus,  habens  ea  quie 

honiinls  natura    postulat."- ■' Sa;pissime,"   says  the 

le.-irned  Schaubiu?,  "in  scriptura  f^ncra  JUii  pro  utroque 
.spxu  occiuTunl,  ut  I  .loli.  ii.  1 ;  iil.  7,  18;  v.  12,  28.  Imo 
pro  lota  posteritate  et  prole,  vid.  Ps.  ciii.  17;  Prov.  xiii. 
22.  .  .  .  ElPiiiu),  tain  a  Grsci.s,  quam  in  jure  Romano, 
pTonunciatio  sermonis  in  ■masculino  sexu,  ad  ulrumque 
sexum  pleruinque  porrigil ;  et  semper  sexus  masculinus 
fitminitiiuTi  continet."— B/A.  Bremens.  class  iv.  pp.  722, 
723.  Vid.  Beznm,  in  1  Cor.  iii.  11.  Stoc/eium,  Inter- 
pres  Groicus,  cap.  ii.  5  28. 

§  See,  amongst  a  multitude  of  instances,  1  Cor.  xi. 
3-12. 

II  I.ih.  i.  cap.  i.  §  7.  Lips.  1759.  Thus  Mr.  Blackwall ; 
"  A.vdpojTros,  is  generally,  in  the  best  writers,  used  to 
inchidf  both  se«es,all  the  human  race.  Herodotus  uses 
it  for  yvvr).' —  Sacred  Classics,  vol.  i.  parti,  chap.  ii.  S  9. 


PiEDOBAPTISM    EXAMINED, 


4G3 


born  a  Greek,  and  not  a  barbarian.  Be- 
sides, when  the  apostle  delivered  to  the 
church  at  Corinth  what  he  had  received  of 
the  Lord,  did  he  not  deliver  a  command  ; 
a  command  to  the  whole  church,  consisting 
of  women  as  well  as  men  ?  When  he  iar- 
ther  says,  '-We,  being  many,  are  one 
bread,  and  one  body ;  ibr  we  all  are  par- 
takers of  that  one  bread ;"  does  he  not 
speak  of  women,  as  well  as  of  men?* 
Again ;  Are  there  any  prerequisites  for 
the  holy  supper,  of  which  women  are  not 
equally  capable  as  men  ?  And  are  not 
male  and  female  one  in  Cfirist?  When 
we  oppose  the  baptism  of  infants,  it  is  noi 
because  of  their  tender  age ;  but  because 
they  neither  do  nor  can  profess  faith  in  tiie 
Son  of  God.  Whenever  we  meet  with 
such  as  are  denominated  by  the  apostle. 
TtKva  vioTa,  faithful,  or  believing  children,'\ 
whoever  may  be  their  parents,  or  whatever 
may  be  their  age,  we  have  no  objection  lo 
baptize  them.  A  credible  profession  ol" 
repentance  and  faith  being  all  we  desire, 
in  reference  to  this  affair,  either  of  old  or 
young. 


CHAPTER     II. 

No  Evidence  of  Pcedobaptism..  before  the 
latter  End  of  the  Second,  or  the  Bcghlr 
ning  of  the  Third  Century. 

Salmasids  and  Suicerus.  "In  the  two 
first  centuries  no  one  was  baptized,  except, 
being  instructed  in  the  faith,  and  acquaint- 
ed with  the  doctrine  of  Christ,  he  was  able 
to  profess  himself  a  believer;  because  of 
those  words,  '  He  that  believelh  and  is 
baptized.'  First,  therefore,  he  was  to  be- 
lieve. Thence  the  order  of  catechumens 
in  the  church.  Then,  also,  it  was  the  con- 
stant custom  to  give  the  Lord's  supper  to 
those  catechumens,  immediately  after  their 
baptism." — Epist.  ad  Juslum  Pacium,  apud 
Van  Dale  Hist.  Baptism.  Suiceri  Thesaur. 
Eccles.  sub  voce  EvkoIu,  tom.  ii.  p.  1136. 

2.  Ludovicus  Vives.  "No  one  in  former 
limes  was  admitted  to  the  sacred  baptiste- 
ry, except  he  was  of  age,  understood  what 
the  mystical  water  meant,  desired  to  be 
washed  in  it,  and  expres.=ed  that  desire 
more  than  once.  Of  which  practice  we 
have  yet  a  resemblance  in  our  baptism  of 
infants ;  for  an  infant  of  only  a  day  or  two 
old,  is  yet  asked,  '  Whether  he  will  he  bap- 
tized V  and  this  question  is  asked  three 
times.  In  whose  name  the  sponsors  an- 
swer, '  He  does  desire  it.'  " — Annot.  in  Aug. 
de  Civ.  Dei,  1.  i.  c.  xxvii. 

3.  M.  Formey.     "  They   baptized  from 


*  1  Cor.  X.  17.  and  xi.  2S.    Compare  Acts  i.  II?,  1 !,  will 
Acts  ii.  42,47. 
t  Tit.  i.  6. 


this  time,  [the  latter  end  of  the  second 
century,]  infants  as  well  as  adulis." — 
Abridg.  Eccles.  Hist.  vol.  i.  p.  33. 

4.  Curcellfeus.  "  The  baptism  of  infants, 
in  the  two  first  centuries  after  Christ,  was 
altogether  unknown ;  but  in  the  third  and 
fourth  was  allowed  by  some  few.  In  the 
filth,  and  following  ages,  it  was  generally 
received ....  The  custom  of  baptizing  in- 
fants did  not  begin  before  the  third  age 
alter  Christ  was  born.  In  the  former  ages 
no  trace  of  it  appears,  and  it  was  introduc- 
ed without  the  command  of  Christ." — In- 
stitut.  Relig.  Christ.  1.  i.  c.  xii.  Dissert. 
Secund.  de  Pccc.  Orig.  §  56. 

5.  M.  De  la  Roque.  "  The  primitive 
church  did  not  baptize  infants ;  and  the 
learned  Grotius  proves  it  in  his  Annota- 
tions on  the  Gospel.  Even  the  practice  of 
the  Romish  church  is  an  evident  token  of 
it :  for  with  them  baptism  must  be  desired 
before  they  enter  into  the  church,  and  it  is 
the  godfather  that  asks  it  in  the  name  of 
the  child.  A  formal  and  express  profes- 
sion of  faith  must  be  made,  which  the  god- 
father also  makes  in  the  child's  name ;  a 
promise  must  be  made,  to  renounce  the 
world  and  the  pomps  of  it,  the  flesh,  and 
the  devil;  all  which  is  done  by  the  godfa- 
ther in  the  name  of  the  child.  Is  not  this 
a  visible  sign,  that  formerly  it  was  the  per- 
soni5  themselves,  who  in  their  own  name 
desired  baptism,  made  a  profession  of  their 
faith,  and  renounced  their  past  life,  to  con- 
secrate themselves  to  the  Lord  Jesus  Christ 
for  the  time  to  come  ?" — In  Mr.  StennetVs 
Answer  to  Mr.  Russen,  pp.  188,  1S9. 

6.  Mr.  Chambers.  "  It  appears,  that  in 
the  primitive  times  none  were  baptized 
but  adults." — Cyclopcedia,  article  Baptism. 

7.  Johannes  Bohemius.  "Baptism  of 
old  was  administered  to  none  (unless  upon 
urgent  necessity)  but  to  such  as  were  be- 
fore instructed  in  the  faith  and  catechized. 
But  when  it  canie  to  be  judcred  necessary 
to  everlasting  life,  it  was  ordained  that  in- 
fants should  be  baptized,  and  that  they 
should  have  godfathers  and  godmothers, 
who  should  be  sureties  for  infants,  and 
should  renounce  the  devil  in  their  behalf" 
—  la  Thomas  Lauson^s  Baplismalogia,  p. 
S3. 

8.  Rigaltius.  "In  the  Acts  of  the  Apos- 
tles we  read,  that  both  vien  and  women 
were  baptized,  when  they  believed  the 
gospel  preached  by  Phili]),  without  any 
mention  being  made  of  infants.  From  the 
apostolic  age,  therefore,  to  the  time  of  Ter- 
tullian,  the  matter  is  doubtful.  Some  there 
were,  from  that  saying  ol"  our  Lord,  'Suf- 
fer little  children  to  come  to  me,'  (to  whom, 
nevertheless,  our  Lord  did  not  command 
water  to  be  ministered.)  who  took  occasion 
to  baptize  now  born  irifints.  And  as  if 
they  had   been   transacting  some  secular 


464 


PiEDOBAPTlSM     EXAMINED. 


affair  with  God,  they  offered  sponsors  or 
sureties  to  Christ,  who  engaged  that  they 
should  not  depart  from  the  CJirislian  faith 
when  adult;  which  practice  displeased 
Tertullian." — In  Mi:  hUemitWs  Answer  to 
Mr.  Bttssfiiy  pp.  74,  75. 

9.  Dr.  Holland.  "In  the  first  plantation 
of  Christianity  amongst  the  Gentiles,  such 
only  as  were  of  full  age,  after  they  were 
instructed  in  the  principles  of  the  Christian 
religion,  were  admitted  to  baptism." — In 
Dr.  U'aWs  Hist.  Inf.  Bap.  part  ii.  chap,  ii 
p.  281. 

10.  Catfenburgh.  "  Though  it  cannot 
be  unanswerably  proved,  that  infant  bap- 
tism was  practised  from  the  beginning  of 
Christianity  ;  yet  its  original  is  to  be  deriv 
ed  much  higher  than  those  learned  men, 
Episcofiius  and  Limborch,  have  admitted."* 
—^picih'g.  TheoL  Christ,  p.  1059. 

11.  AVolfgangus  Capito.  "In  the  first 
times  of  the  church  no  one  was  baptized, 
nor  received  into  the  holy  communion  of 
Christians,  till  after  he  had  given  liimself 
up  entirely  to  the  word  and  authority  of 
Christ." — Apud  Schyn  Hist.  Mennonit.  p. 
170. 

12.  Venema.  "  It  is  indeed  certain,  that 
Pfedobaptism  was  practised  in  the  second 
century  ;  yet  so,  that  it  was  not  the  custom 
of  the  church,  nor  the  general  practice; 
much  less  was  it  generally  esteemed  neces 
sary  that  infants  should  be  baptized. . .  .Ter- 
tullian has  no  where  mentioned  Pajdobap 
tism  among  the  traditions  of  the  church,  nor 
even  among  the  customs  ol'  the  church  that 
were  publicly  received  and  usually  obser- 
ved ;  nay,  he  plainly  intimates,  that  in  his 
time  it  was  yet  a  doubtful  affair.  For  in  his 
book,  De  Baptismo,  (cap.  xviii.)  he  dis- 
suades from  baptizing  infants,  and  proves 
by  certain  reasons,  that  the  delay  of  it  to  a 
more  mature  age  is  to  be  preferred ;  which 
he  certainly  would  have  done,  if  it  had  been 
a  tradition  and  a  public  custom  of  the 
church,  seeing  he  was  very  tenacious  of  tra- 
ditions; nor,  had  it  been  a  tradition,  would 
he  have  failed  to  mention  it.  It  is  manifest, 
therefore,  that  nothing  was  then  determined 
concerning  the  time  of  baptism ;  nay,  he 
judged  it  safer  that  unmarried  persons 
should  defer  their  baptism.  .  .  .Nothing  can 
be  affirmed  with  certainty,  concerning 
the  custom  of  the  church  before  Ter- 
tullian ;  seeing  there  is  not  any  where  in 
more  ancient  v/riters,  that  I  know  of,  un- 
doubted mention  of  infant  baptism.  Jusiin 
Martyr,  in  his  second  Apology,  when  de- 
scribing  baptism,   mentions    only    that  of 


*  Episcnpiiis  (lenips  ttiaf  any  tr.Klition  can  lie  jirooliiced 
forPsEflobapiism,  lill  a  little  beibre  Iho  Milevilaii  CoMnci!, 
A.  D.  41H;  and  maintain^,  tliat  it  wii3  not  pyapli.s.'d  in 
Asia  till  n^ar  the  tiiiip  oT  that  council. — TnslitaK  1.  iv.  c. 
x\v.  Mr.  HiT.ri'it  sneaks  to  the  .<!aine  elTect. — Hist.  Re- 
form. AHKo:at.ozi  b.  ii.  vol.  i,  \\  0. 


adults.  Irenseus  alone  (Contra  Hseres.  1.  ii. 
c.  xxii.)  may  be  considered  as  referring, 
Pcedobaptism,  when  he  says  ;  '  Christ  pass- 
ed through  the  ages  of  man,  that  he  might 
save  all  by  himself;  all  I  say,'  thus  he  pro- 
ctieds,  '  who  by  him  are  regenerated  to  God, 
iiifiuits,  and  little  ones,  and  children,  and 
youths,  and  persons  advanced  in  age.'  For 
the  word,  regenerated,  is  wont  to  be  used 
concerning  baptism ;  and  in  tliat  sense  I 
IVeely  admit  it  may  be  here  understood. 
Yet  I  do  not  consider  it  as  undoubtedly  so, 
seeing  it  is  not  always  used  in  that  sense, 
especially  if  no  mention  of  baptism  precede 
or  follow  ;  which  is  the  case  here  :  and  here, 
to  be  regenerated  by  Christ,  may  be  ex-' 
plained  by  sanctified,  that  is,  saved  by 
Christ.  The  sense,  therefore,  may  be  ; 
That  Christ's  passing  through  all  the  ages 
of  man,  intended  to  signify,  by  his  own  ex- 
ample, that  he  came  to  save  men  of  every 
age,  and  also  to  sanctify  or  save  infants.  I 
conclude,  therefore,  that  Pa?dobaptism  can- 
not be  certainly  proved  to  have  been  prac- 
tised before  the  times  of  Tertullian ;  and 
that  there  were  persons  in  his  age  who  de- 
sired their  infants  might  be  baptized,  espe- 
cially when  they  were  afraid  of  their  dying 
without  baptism  ;  which  opinion  Tertullian 
opposed,  and  by  so  doing,  he  intimates  that 
Paidobaptism  began  to  prevail.  These  are 
the  things  that  may  be  affirmed  with  appar- 
ent certainty,  concerning  the  antiquity  of 
infant  baptism,  after  the  times  of  the  apos- 
tles ;  for  more  are  maintained  without  solid 
foundation." — Hist.  Eccles.  torn.  iii.  secul.  ii;. 
§  108,  109. 

REFLECTIONS. 

Reflect.  I.  It  is  well  observed  by  Lim- 
borch, "  That  many,  when  they  enquire  af- 
ter the  opinions  of  ancient  writers,  ascribe 
to  them,  not  what  they  really  taught,  but 
what  they  wish  them  to  have  taught. 
Hence  different  opinions  are  attributed  tO' 
them,  according  to  the  various  prejudices 
that  are  entertained  by  the  enquirers."* 
This,  there  is  reason  to  think,  is  a  fact ;  and 
therefore  it  is  to  the  honor  of  our  cause,  that 
the  writers  produced  have  made  such  de- 
clarations. For  though,  as  Dr.  Bishop  re- 
marks, "  tlie  scriptures  are  the  only  rule  of 
faith  ;  we  are  apt  to  enquire  how  the 
earliest  authors  understood  and  explained 
them  ;  what  opinions  they  held  and  profess- 
ed, as  the  true  and  necessary  doctrines 
[and  practices  1  of  Christianity  ;  and  what 
they  denied  and  condemned. "f  We  farther 
observe,  with  the  celebrated  Mr.  Claude ; 
"  That  the  scripture  is  the  only  rule  of  our 
faith  ;  that  we  do  not  acknowledge  any  other 


'  Lihei-  Sentent.  Inqnisit.  Tliolos.  Fraif  p.  3. 
V  Eijjht.  Sermons,  Sena.  iv.  p  1.32. 


P^DOBAPTISM    EXAMINED, 


465 


authority  able  to  decide  the  disputed  points 
in  rehgion,  than  that  of  the  word  of  God ; 
and  that  if  we  sometimes  dispute  by  the  fa- 
thers, it  is  but  by  the  way  of  condescen- 
sion to  [our  opposers,]  to  act  upon  their  own 
principle,  and  not  to  submit  our  consciences 
to  the  word  of  men."* 

That  most  of  these  authors  were  well  vers- 
ed in  the  ancient  monuments  of  the  Chris- 
tian church,  few  of  my  readers  acquainted 
with  their  characters  will  deny  ;  and  being 
Paedobaptists,  they  were  under  no  influ- 
ence, from  their  avowed  hypothesis,  to  make 
such  declarations  as  these  beibre  us.  Con- 
sequently, we  must  consider  these  learned 
men,  as  .led  by  plain  historical  evidence,  and 
by  a  commendable  regard  for  truth,  to  ex- 
press their  views  of  the  case  in  this  re- 
markable manner.  Now  such  concessions 
from  writers  whose  hterary  abilities  cannot 
be  queetioned,  and  who  are  entirely  free 
from  suspicion  of  intending  to  sink  the  rep- 
utation of  Pgedobaptism,  afford  a  strong  pre- 
sumtion  in  our  favor,  so  far  as  ecclesiastical 
antiquity  is  concerned  in  the  dispute.  Nay, 
I  may  venture  to  add,  concessions  of  this 
kind  from  the  pens  of  such  men  as  Salma- 
sius  and  Suicerus  of  Rigaltius  and  Venema, 
must  rebuke  that  haughty  confidence  with 
which  we  are  sometimes  treated,  even  by 
juvenile  opponents ;  as  if  the  highest  and 
purest  ecclesiastical  antiquity  were  quite 
against  us,  and  as  if  no  man  of  learning 
and  of  impartiality  would  risk  a  denial  of  it. 
But  whether  our  opposers  be  hoary  with 
learned  age,  or  bloom  with  precipitate  youth 
it  must,  I  think,  be  confessed,  that  these  au- 
thorities have  sufficient  force  to  acquit  us 
iirom  the  charge  of  ignorance,  and  of  par 
tiality  to  a  favorite  opinion,  because  we 
maintain.  That  the  first  two  centuries  knew 
either  nothing  at  all,  or  very  little,  of  infant 
baptism. 

To  the  foregoing  quotations  I  would  here 
subjoin  the  attestation  of  Mr.  Lawson,  and 
of  an  ecclesiastical  writer  in  the  ninth  cen- 
tury. Thus  Thomas  Lawson,  an  impar- 
tial Friend  :  "  See  the  author  of  rhantism, 
that  is,  sprinkling ;  not  Christ,  nor  the  apos- 
tles, but  Cyprian :  not  in  the  days  of  Christ, 
but  some  two  hundred  and  thirty  years  af- 
ter. .  .  .  Agustine,  the  son  of  the  virtuous 
Monica,  being  instructed  in  the  faith,  was 
not  baptized  till  about  the  thirtieth  year  of 
his  age.  Ambrose,  born  of  Christian  pa- 
rents remained  instructed  in  Christian  prin- 
ciples, and  was  unbaptized  till  he  was  cho- 
een  bishop  of  Milan.  Jerome,  born  of 
Christian  parents,  was  baptized  when  about 
thirty  years  old.  Nectarious  was  made  bish- 
•op  of  Constantinople  before  he  was  baptized 
....It  seems  the  doctrine  of  Fidus,  con- 
•cerning  dipping,  or  sprinkling  of  children, 

■*  Defence  of  theRerormation,  part  iii.  pp.  61,  82. 

Vol.  1.— G* 


was  new,  and  seemed  stange  to  Cyprian, 
seeing  he  could  not  ratify,  nor  confirm  the 
same,  without  the  sentence  and  advice  of 
sixty-six  bishops.  Had  it  been  commanded 
by  Christ,  practised  by  the  apostles,  and 
continued  in  matter  and  manner  to  Cy- 
prian's days,  there  had  not  been  a  necessity 
for  the  concourse  of  so  many  bishops  con- 
cerning the  same."* The  ecclesiasti- 
cal writer  to  whom  I  refer  is  Walafridus 
Strabo,  who  speaks  as  follows :  "  It  should 
be  observed,  that,  in  the  primitive  times,  the 
grace  of  baptism  was  usually  given  to  those 
only  who  were  arrived  at  such  maturity  of 
body  and  mind  that  they  could  understand 
what  were  tlie  benefits  of  baptism;  what 
was  to  be  confessed  and  believed ;  and 
finally,  what  was  to  be  observed  by  those 

that  are  regenerated   in  Christ"! On 

this  passage  the  remark  of  Colomesius,  as 
quoted  by  a  nameless  writer,  is  as  follows: 
"  Hence  with  reason  you  may  infer,  that 
adults  only  are  the  proper  subjects  of  bap- 
tism."! Perfectly  conformable  to  which  is 
a  canon  of  the  Council  of  Paris,  in  tlie  year 
eight  hundred  and  twenty-nine,  as  produc- 
ed by  the  same  anonymous  author.  Thus 
it  reads :  "  In  the  beginning  of  the  holy 
church  of  God,  no  one  was  admitted  to  bap- 
tism, unless  he  had  before  been  instructed 
in  the  sacrament  of  faith  and  of  baptism ; 
which  is  proved  by  the  words  of  Paul,  Rom. 
vi.  3.  4."§ 

Reflect.  II.  One  of  these  learned  men 
supposes,  indeed,  that  a  passage  in  Irenae- 
us  may  be  understood,  as  referring  to  infant 
baptism  ;  yet  candidly  confesses  it  admits 
of  a  doubt,  whether  the  ancient  father  had 
any  such  practice  in  view :  nay,  he  asserts, 
that  there  is  no  certainty  of  Poedobaptism 
being  practised  before  the  timeof  TertuUiaiv 
See  No.  12.  Le  Clerc  however,  seems  confi- 
dent that  the  quotation  from  Irengeus,  to 
which  we  advert,  has  no  relation  to  baptism. 
"  We  see  nothing  here,"  says  he,  "  con- 
cerning baptism  ;  nor  is  there  any  thing 
relating  to  it  in  the  immediately  preceding 
or  following  words." ||  A  writer  in  one  of 
our  periodical  publications,  when  review- 
ing a  pamphlet  of  Mr.  John  Carter's,  in  de- 
fence of  irvlant  baptism,  says ;  "  The  au- 
thorities produced  [by  Mr.  Carter]  are  J. 
Martyr  and  Ircnu;us.  in  the  second  centu- 
ry ;  called  by  the  author  the  Jirst  century 
after  the  apo.'^tlcs,  in  order,  we  suppose,  to 
give  it  a  more  ancient  look .  . .  .  With  re- 
spect  to  the  testimony  of  Justin,  it  requires 
very  considerable  ingenuity  to  make  it,  ia 
any  view,  an  argument  in  favor  of  infant 
baptism.     There  is  a  passage  in  Irensua 


•  BaptismaloL'ia,  pp.  7r>,  »).  81,  T.,  R7. 
t  Apu.l.  V()s.suiiii,Thes.  Thrdloi:.  p.42'J 


J  i;n  Le  Biipfpiiu-  Rotabli,  part  ii  !'•  3. 
.  lOG, 167. 
cle.s.  sccul.  ii-  aun.  ISO,  §33,  p.  778. 


5  Ibiil.  pp.  lOG,  167. 
Ercc- 


466 


P^DOBAPTISM    E:5tAMlNEt). 


more  to  the  purpose:  but  the  passage  is 
equivocal ;  and  nothing  can  with  certainty 
be  decided  from  it,  in  favor  of  that  species 
of  inl'ant  baptism  which  is  generally  con- 
tended for  by  Peedobaptists  of  modem 
times."*  Besides,  if  these  expressions, 
"  Who  by  him  are  regenerated  to  God," 
signify  the  same  as  being  bfiptized,  they 
convey  tlie  idea  of  our  Lord's  baptizing 
persons  of  different  ages.  But  thia  was 
lar  from  being  a  fact ;  for  "  Jesus  himselt 
baptized  not."  Of  this  the  ancient  writer 
could  not  be  ignorant ;  and  therefore  it 
not  hkely  that  he  should  in  such  a  connec- 
tion, substitute  the  term  regenerated  for  the 
word  baptized.  It  is  also  worthy  of  obser 
vation,  that  the  supposition  against  which 
we  contend,  represents  our  Lord  as  coming 
into  the  world  to  save  those  only  who  are 
baptized :  an  imagination  which  is  abhor 
rent  from  truth,  and  ought  not,  without  the 
clearest  evidence,  to  be  charged  on  the 
venerable  ancient. 

Perfectly  agreeable  to  this  is  the  lan- 
guage of  Mr.  Hebden,  who  having  pro- 
duced the  words  of  Ireneeus,  proceeds 
thus :  "  This  has  been  often  cited  against 
the  Antipsedobaptists  ....  It  is  one  of  the 
passages  usually  quoted  to  support  the 
practice  of  baptizing  infants  from  ancient 
testimonies ;  baptism  being,  say  these  learn- 
ed Pfedobaptists,  often  called  regeneration 
by  the  ancients,  and  Irenseus  here  speak- 
ing of  infants  and  little  ones  as,  together 
with  persons  of  other  ages,  regenerated  or 
baptized.  But,  though  baptism  may  be 
here  alluded  to,  it  does  not  seem  to  be  di- 
rectly intended.  The  all  whom  Christ 
came  to  save,  are  said  to  be  regenerated  to 
God.  Can  this  be  meant  of  baptism  ?  Are 
none  saved  but  such  as  are  baptized  ?  Or, 
are  all  who  are  baptized  saved  by  Christ  ? 
That  must  be  the  case,  according  to  Irc- 
naeus,  if  regeneration  was  here  put  for  bap- 
tism ;  for  he  evidently  intimates,  that  all 
whom  Christ  came  to  save  are  regenera- 
ted ;  and  that  all  who  are  regenerated  to 
God  are  saved.  A  plain  proof  this,  suppos- 
ing the  passage  to  he  genuine^  tliat  Ire 
nseus  did  not  believe  universal  redemption, 
in  the  modern  Arminian  sense,  and  that  he 
had  no  notion  of  the  baptismal  regenera 
tion  since  devised  ....  I  cannot  help  qvies- 
tioning  whether  the  passage  of  Iren?eus  is 
80  clear  and  full  in  favor  of  Piedobaptism 
as  learned  men  suppose."! 

Incompetent,  however,  as  the  testimony 
of  Ircnrnus  is  in  favor  of  Pfrdobaptism,  Dr 
Wall  will  have  it  speak  directly  in  point 
saying  :  "  Tins  is  ihe  first  express  mention 
we  have  met  with   of  infants  baptized."! 


•  Moiitlilv  P.pview  for  Mav  1784,  pp.  394,  39.". 

t  HaiilisPiial  Regonpnilion  ilisaijproved,  A|ijifuili,v,  p 

Jlli""-  Ifll.  ff'l--  P'lf'  "■  chap.  iii.  p.  16. 


Express  mention  !  Then  the  terms  bap-' 
tized  and  regenerated,  must  be  perfectly 
equivalent,  in  the  works  of  Irena?us,  and 
the  ecclesiastical  authors  of  those  times. 
But  this  cannot  be  proved,  as  the  learned 
and  impartial  Venema  acknowledges.  See 
No.  12.  Yet,  while  we  insist  that  this  is 
far  from  being  an  express  testimony,  or  in- 
deed any  testimony  at  all  in  favor  of  infant 
baptism ;  we  may  venture  to  conclude, 
that  it  is  the  first  passage  in  ecclesiastical 
antiquity,  which  Dr.  Wall  considered  as 
having  any  appearance  of  being  directly  to 
his  purpose,  and  the  very  best  he  could 
find  to  support  his  hypothesis.  But  if  it 
had  been  a  divine  appointment,  and  cus- 
tomary in  the  churcli  from  the  apostolic 
age,  is  it  not  strange,  is  it  not  quite  unac- 
countable, that  such  ambiguous  words  as 
those  of  Irenseus  should  be  considered  by 
our  opponents,  as  the  most  explicit  of  any 
on  record,  in  proof  that  Pasdobaptism 
was  practised  so  early  as  the  year  one 
hundred  and  eighty?  What!  is  there 
nothing  in  those  monuments  of  Christian 
antiquity,  which  go  under  the  name  of 
Barnabas,  of  Clemens  Romanus,  of  Her- 
mas,  of  Ignatius,  and  of  Polycarp,  as  much 
to  the  purpose  as  this  passage  of  the  cele- 
brated bishop  of  Lyons  ?  Is  there  nothing 
in  the  writings  of  Justin  Martyr,  of  Athe- 
nagoras,  or  of  Theophilus  Antiochenus, 
(which  are  all  considered  by  learned  men 
as  prior  to  those  of  Ireneeus)  that  is  equal- 
ly plain,  and  equally  favorable  to  the  an- 
tiquity of  Psedobaptism  ?  Strange,  indeed, 
supposing  infant  baptism  to  have  been  de- 
rived from  the  apostles,  and  to  have  been 
generally  practised  in  the  times  of  those 
authors,  that  none  of  them  should  speak  of 
it  with  as  much  clearness  and  precision  as 
the  venerable  Ireneeus  in  those  equivocal 
words  before  us !  That  confidence  with 
which  the  passage  under  consideration  has 
been  often  produced  against  us,  reminds 
me  of  another,  that  is  quoted  from  the 
same  father  by  the  Papists,  in  favor  of  in- 
vocating  the  virgin  Mary.  Thus,  then, 
the  ancient  author,  as  translated  by  Dr. 
Clagett:  '•  As  Eve  was  seduced  and  for- 
sook God,  so  Mary  was  induced  to  obey 
God,  that  the  virgin  Mary  might  be  a 
comforter  of  the  virgin  Eve ;  and  that  as 
mankind  was,  through  a  virgin,  bound 
over  to  death,  so  they  should  be  released 
throudi  a  virgin  ;  one  thing  being  thus 
rightly  ballanced  against  another,  the  dis- 
obedience of  a  virgin  by  the  obedience  of 
a  viro'in."  Dr.  Clagett  observes,  that 
"  Feverdentius  triumphs  in  this  testimony, 
as  if  he  had  found  here  the  primitive 
church,  and  all  antiquity,  lor  the  invocation 
of  the  blessed  virgin."* 

•Pretieivative  agHin:,!  Puiicry,  title  vi.  p.  194. 


P.EDOBAPTISM    EXAMINED. 


467 


Dr.  Wall  has  produced  a  passage  from 
Clemens  Alexandrinus,  who  wrote  a  little 
before  TertuUian,  by  which  he  seems  to 
think  it  apparent,  that  the  Alexandrian 
catechist  considered  the  apostles  as  having 
baptized  infants.  The  words  of  that  an- 
cient author,  as  quoted  and  rendered  by 
Dr.  Wall,  are  these:  "If  any  one  be  by 
irade  a  fisherman,  he  would  do  well  to 
think  of  an  apostle,  and  the  children  taken 
out  oi  the  water."*  If  however,  we  would 
not  be  led  by  the  sound  of  these  words, 
rather  than  their  sense,  it  seems  necessary 
we  should  advert  to  the  title  and  scope  of 
the  w^ork,  in  which  the  passage  is  found  ; 
concerning  which,  let  us  hear  a  learned 
Paedobaptist.  Dupin,  when  describing  the 
works  of  Clement,  and  speaking  of  that 
book  from  which  the  quotation  is  made, 
says  :  "  The  second  book,  entided  the  Ped- 
agogue, is  a  discourse  entirely  of  morality. 
It  is  divided  into  three  books.  In  the  first, 
he  shows  what  it  is  to  be  a  pedagogue, 
that  is  to  say,  a  conductor,  pastor,  or  direc- 
tor, of  men.  He  proves  that  this  quality 
chiefly  and  properly  belongs  only  to  the 
Word  incarnate.  He  says,  that  it  is  the 
part  of  the  pedagogue  to  regulate  the 
manners,  conduct  the  actions,  and  cure  the 
passions  ....  That  he  equally  informs  men 
and  women,  the  learned  and  the  ignorant, 
because  all  men  stand  in  need  of  instruc- 
tion, being  all  children  in  one  sense.  Yet, 
however,  that  we  must  not  think  that  the 
doctrine  of  the  Christians  is  childish  and 
coniempiible  ;  but  that,  on  the  contrary, 
the  quality  of  children  which  they  receive 
in  baptism,  renders  them  perfect  in  the 
knowledge  of  divine  things."! 

From  this  account  of  the  work,  we  are 
naturally  led  to  suppose  that  Clement, 
when  addressing,  or  speaking  of  Christian 
converts,  would  frequently  call  them  chil- 
dren; and,  that  this  is  a  fact,  appears  by 
those  extracts  which  Mr.  Barker  has  made 
from  the  book,  which  he  seems  to  have 
carefully  read  with  a  view  to  this  particu- 
lar. The  design  of  this  ancient  book,  as 
concisely  represented  by  him,  and  part  of 
his  quotations  from  it,  are  as  follow  :  "  The 
catechist  of  Alexandria  here  describes  the 
persons  he  was  to  teach,  what  they  were 
to  be  taught,  and  how  they  were  to  be  ad- 
mitted into  the  church.  Psed.  i.  5.  '  Haii- 
aytjyia,  instruction,  is  guiding  of  children, 
{irai&iov  ayuyr,)  as  the  name  shows :  it  re- 
mains to  see  whom  the  scripture  calls  chil- 
dre7i,  and  then  to  set  a  m.aster  (natoayuyoi) 
over  them.  We  then  are  the  children, 
who  are  in  the  state  of  disciples.  Unless 
ye  be  converted,  and  become  as  these  chil- 
dren, ye  shall  not  enter  into  the  kingdom 


'  Defence  of  Hist.  Inf.  Bap.  Appendix,  jip.  8,  9 
tHist.  Eccles.  Writers,  vol.  i.  pp.  6J,  6 J. 


of  heaven;  not  figuring  a  new  birth, 
{avaycwnaii,)  but  Commending  the  innocence 
of  children'.  .  .  .  Representing  the  inno- 
cence of  the  mind  by  childhood,  he  calls  us 
children,  (jraiJuj,)  young,  little  ones,  (viTiouf,) 
sons,  and  a  new  people  ....  He  figurative- 
ly calls  us  young  ones,  who  are  not  enslav- 
ed to  sin,  pure,  leaping  to  the  Father  only ; 
running  to  the  truth,  and  swift  to  salva- 
tion ;  such,  our  divine  Guide  of  the  young 
(rrwXo^a/ii/ijj)  takes  care  of .  .  .  .  The  Lord 
plainly  shows  who  are  meant  by  children : 
when  a  question  arose  among  the  apostles, 
which  of  them  should  be  the  greatest,  Jesue 
set  a  child  among  them,  saying:  Whoever 
shall  humble  himself  as  this  llittle~\  child, 
the  same  is  greatest  in  the  kingdom  of 
heaven  ....  Those  are  truly  children,  who 
know  God  only  as  their  father,  are  pure, 
meek,  (vr\Trioi,)  and  sincere ....  He  com- 
mands us  to  be  without  care  of  things 
here,  and  cleave  only  to  the  Father:  he 
who  fulfils  this  command,  is  truly  a  little 
one,  (^iTios,)  and  a  child  of  God  (»ra(j)  of 
God ....  The  Lord  is  called  a  perfect 
man,  as  being  perfect  in  righteousness ; 
but  we  are  little  ones  (^vnmoi)  perfected 
{Tc.\€io\}^zda)  when  we  become  of  the  church, 
and  receive  Christ  as  our  head*.  ...  A 
person  is  not  called  v»?irios,  because  foolish ; 
but  as  meek  and  mild,  (i"/tios,  rjTtt/s)  a  little 
one  is  meek  ;  without  guile ;  which  is  the 
foundation  of  truth  :  the  new  minds  of  lit- 
tle ones  were  once  foolish,  now  newly 
wise ....  He  calls  the  Lord  himself  a 
child;  'Shall  not  the  instruction  of  this 
child  be  perfect ;  who  guides  us  children 
(rraitJas)  who  are  his  (vrfrrio-ui)  little  oncs  ?' 

"  Far  from  confining  the  words,  -iratia 
and  vn-^ioi,  lo  infants,  he  [Clement]  calls 
all  children,  whom  he,  as  a  teacher, 
(;rai^ay(oyo;,)  is  to  instruct;  as  having  before 
been  ignorant,  now  become  sensible,  yet 
still  meek,  teachable,  and  unprejudiced; 
judging  it  the  perfection  of  a  man  to  imi- 
tate the  innocence  and  teachableness  of 
children.  But  those  who  are  in  a  course 
of  instruction  for  baptism,  are  what  he 
especially  calls  children  {Traiin  and  vijtio«;) 
for  when  baptized  they  become  perfect, 
Tt\cioi.  Pa?d.  iii.  10.  'The  Lord  taught 
his  disciples  to  catch  men,  as  fishes  out  of 
the  water.  Pa3d.  iii.  11.  If  any  be  a  fisher, 
let  him  remember  the  apostle,  and  the 
children  {Traidiov)  drawn  out  of  the  water.' 
Those  are  baptized,  who  believe  and  seek 
Christ.  The  children  (vn^ioi  and  iraiJia) 
here  said  to  be  baptized,  whom  Wall  suppo- 
ses to  be  infants,  are,  as  appears  above,  all, 
of  whatever  age,  who  being  meek  and 
teachable,  seek  Christ  the  true  teacher 
(5  jraiSaywyos,)  and  submit  to  him."t 


20.] 


Just  so  Paul  opposes  naiiia  to  reXeioi,  (1  Cor,  xiv. 
Duty  anri  Benefits  of  Ban.  pp.  73,  74,7C>.  Note  :  The 


468 


PiEDOBAPTISM    EXAMINED. 


It  is  worthy  of  remark,  thnt  the  frequent 
nse  of  these  famiUar  terms,  children  and 
little  children,  here  applied  by  Ckment  to 
such  as  were  under  a  course  of  instruction, 
of  whatever  age  they  might  be,  seems  to 
have  been  derived  from  the  example  of 
Paul,  and  of  John,  in  their  epistles.  For 
the  words,  vrpfcoi  and  raclia,  so  frequently 
used  by  the  Alexandrian  catechist,  are  ap- 
plied ]yy  those  apostles  in  various  places, 
to  yonn^  or  feeble  canrverts.*  The  term 
nxvua,  little  children,  is  also  abundantly 
tised  in  the  same  acceptation.!  So  the 
■word  ifatiJoytjyots  pedagogues,  instructors  of 
children,  is  used  by  Paul  for  such  as  suc- 
ceeded him  in  preaching  the  gospel  among 
the  Corinthians.if  To  which  I  may  add 
an  observation  of  the  learned  Mr.  Bing- 
ham :  "  The  Christians  were  wont  to  please 
themselves  with  the  artificial  name  pisci- 
cidi,  fishes  ;  io  denote,  as  Tertullian  [who 
was  cotemporary  with  Clement]  words  it, 
that  they  were  regenerate,  or  born  again 
into  Christ's  religion  by  water,  and  could 
not  be  saved  but  by  continuing  therein. 
And  this  name  was  the  rather  chosen  by 
them,  because  the  initial  letters  of  our  Sav- 
iour's names  and  titles  in  Greek,  Ir^aovi 
'X.iJiaToi,  &COV  "Ytos,  SojTfjp,  Jesus  Christ, 
THE  Son  of  God,  our  Saviour,  techni- 
cally put  together,  make  up  tlie  name 
IX9YS ;  which  signifies  a  fish,  and  is  allu- 
ded to  both  by  Tertullian  and  Optatus."§ 
While  it  appears,  therefore,  tliat  the  title, 
the  phraseology,  and  the  design  of  Clem- 
ent's performance,  unite  in  leading  us  to 
consider  the  term  naiStav,  as  expressive  of 
young  converts  to  Christianity,  and  not  of 
m_/anis;  there  cannot  be  the  least  ground 
for  concluding,  that  the  celebrated  cate- 
chist had  any  thought  of  infant  baptism, 
when  he  spake  of  "  iroiJiuv,  children,  drawn 
out  of  the  water;"  but  of  solemnly  immers- 
ing such  as  had  been  instructed  in  the 
doctrine  of  Christ.  And,  indeed,  as  Dr. 
Wall  is  the  only  one  of  our  learned  oppo- 
nents, whom  I  have  observed,  that  has 
produced  the  passage  against  us  in  tlie 
course  of  this  controversy,  there  is  reason 
to  think,  that  few  of  them  ever  considered 
it  as  proving  any  thing  at  all  in  their  favor. 

Reflect.  III.  As  I  humbly  conceive  it 
must  be  allowed  by  all  competent  and  im- 
partial judges.  That  Tertullian  is  the  first 
author  who  speaks  expressly  of  injant  bap- 
tism ;  and  as  it  is  equally  clear  that  he  op- 
poses it ;  BO,  we  may  justly  presume,  it  was 


edition  of  Clement's  works  from  which  the  ((uotations  are 
Jnadc,ia  that  of  Dr.  Potter,  pp.  104,  lOG,  107,  lOS,  103,  112, 
285,  «89. 

•  See  1  Cor.  iii.  1 ;  Ephcs.  iv.  14 ;  Ileb.  v.  13, 14 ;  1  John 
fl.  13,  18. 

t  Sec  Matt.  xi.  2.5 ;  Luke  x  21 ;  1  John  ii.  1  ;  xii.  28  ;  iii. 
7.  18;  iv.  4;  v.  21 ;  and  Ur.  Doddridge's  Note  on  1  Pet.  ii.  2. 

t  ICor.  iv.  15. 

%  Orl?ines  Eccles.  b.  i.  chap.  i.  5  2. 


then  a  novel  practice, was  just  commencing' 
and  approved  by  very  few.  Had  it  been 
otlierwise,  there  is  no  reason  to  imagine 
that  tlie  celebrated  African  father  would 
have  treated  it  as  he  did ;  not  only  because 
he  was  very  tenacious  of  ecclesiastical  tra- 
ditions, as  Venema  has  well  observed,  No. 
12  ;  but  also  because  he  mentions  with  ap- 
probation various  religious  rites  as  practi- 
sed by  the  church,  which  in  his  own  view 
had  no'  pretence  to  scripture  authority. 
His  opposition  to  infant  baptism  is  express- 
ed in  the  following  manner,  as  the  passage 
is  translated  by  Dupin  :  "  What  necessity  is 
there  to  expose  godfathers  to  the  hajard  of 
answering  for  those  whom  they  hold  at  the 
fonts?  since  they  may  be  prevented  by  death 
from  being  able  to  perform  those  promises 
which  they  have  made  for  the  children,  or 
else  may  be  disappointed  by  their  evil  incli- 
nations. Jesu.?  Christ  says,  indeed,  '  Hin- 
der not  little  children  from  coming  to  me ;' 
but  that  they  should  come  to  him  as  soon 
as  tliey  are  advanced  in  years,  as  soon  as 
they  have  learned  tlieir  religion,  when  they 
may  be  taught  whither  they  are  going, 
when  they  are  become  Christians,  when 
they  begin  to  be  able  to  know  Jesus  Christ. 
What  is  there  that  should  compel  this  inno- 
cent age  to  receive  baptism?  And  since 
they  are  not  yet  allowed  the  disposal  of 
temporal  goods,  is  it  reasonable  that  they 
should  be  entrusted  with  the  concerns  of 
heaven  ?  For  the  same  reason  it  is  proper 
to  make  those  who  are  not  married  wait 
for  some  time,  by  the  reason  of  the  tempta- 
tions they  have  to  undergo  till  they  are 
married,  or  have  attained  to  the  gift  of  con- 
tjnency.  Those  who  shall  duly  consider 
the  great  weight  and  moment  of  this  divine 
sacrament,  will  rather  be  afraid  of  making 
too  much  haste  to  receive  it,  than  to  defer 
it  for  some  time,  that  so  they  may  be  the 
better  capable  of  receiving  it  more  worthi- 
ly."* The  treatise  of  Tertullian,  (De  Bap- 
tismo,)  from  which  tl^is  is  extracted,  is  sup- 
posed by  learned  men  to  have  been  written 
about  the  year  two  hundred  and  four.f 
Again  he  says  ;  "  Baptism  is  the  seal  of 
faith  :  which  faith  is  begun  and  adorned  by 
the  faith  of  repentance.  We  are  not,  there- 
fore, washed  that  we  may  leave  ofl"  sinning 
but  because  we  have  already  done  it,  and 
are  already  purified  in  heart."J  Senti- 
ments and  assertions  these,  that  cannot  be 
reconciled  with  the  baptism  of  iniants.  On 
the  former  of  these  passages  Rigaltius 
makes  tlie  following  remark;  "Tertullian 
tliought  that  one  who  has  no  understanding 
of  the  Christian  faith,  should  not  be  admit- 
ted to  baptism ;  and  that  he  does  not  want 
the  remission  of  sins,  who  is  not  yet  capa- 


'  Hist.  EccJes.  Writers,  cent-  iii.  p-  80. 

t  Vid.  J.  Fabricium,  Hist.  Biblioth.  torn.  i.  p.  157. 

t  Opera,  De  PiEnitena,  p.  144. 


P^DOBAPTISM    EXAMINED. 


469 


ble  of  deceit,  or  of  any  fault."*  Vossius, 
■when  adverting  to  the  same  passage,  says, 
"  Some  reply,  The  discourse  of  Tertullian 
regards  the  infants  of  infdels.  To  us  it 
seems  more  probable,  that  he  treats  con- 
cerning the  children  of  believers."!  To 
this  we  readily  agree,  and  here  subjoin  the 
following  acknowledgment  of  Mr.  Baxter 
"  Again  I  will  confess,  that  the  words  of 
Tertullian  and  Nazianzen  show,  that  it  was 
long  before  all  were  agreed  of  the  very 
time,  or  of  the  necessity,  of  baptizing  in 
fants  before  any  use  of  reason,  in  case  they 
were  like  to  live  to  maturity."| 

That  Tertullian  had  a  high  regard  for 
traditional  rites  in  the  affairs  of  religion,  is 
plain  beyond  a  doubt,  from  what  he  says 
when  professedly  handhng  that  subject. 
His  words,  as  given  us  by  an  eminent  Pae- 
dobaptist,  are  as  follow :  "  Let  us  try,  then, 
whetlier  no  tradition  ought  to  be  allowed 
that  is  not^vritten  ;  and  1  shall  freely  grant 
that  this  need  not  lo  be  allowed,  if  the  con- 
trary be  not  evinced  by  the  examples  of 
several  other  customs,  which  without  the 
authority  of  any  scripture  are  approved, 
only  on  the  account  that  they  were  first  de- 
livered, and  have  ever  since  been  used. 
Now,  to  begin  with  baptism.  When  we  are 
taken  up  out  of  the  water,  we  taste  a  mix- 
ture of  milk  and  honey ;  and  from  that  day 
we  abstain  a  whole  week  from  bathing  our- 
selves, which  otherwise  we  use  every  day 
The  sacrament  of  the  eucharist,  which  our 
Lord  celebrated  at  meal-time,  and  ordered 
all  to  take,  we  receive  in  our  assemblies  be- 
fore day ;  and  never  but  from  the  hands  of 
the  pastor.  We  give  oblations  every 
year  for  (or  in  commemoration  of)  the  dead, 
on  tlie  day  of  their  martyrdom.  ...  At  ev- 
ery setting  out,  or  entry  on  business  ; 
whenever  avc  come  in,  or  go  out  from  any 
place ;  when  we  dress  for  a  journey ;  when 
we  go  into  a  bath  ;  when  we  go  to  meat ; 
when  the  candles  are  brought  in  ;  when  we 
lie  down,  or  sit  down  ;  and  whatever  busi- 
ness we  have,  we  make  on  our  foreheads 
the  sign  of  the  cross.  If  you  search  in  the 
scriptures  for  any  command  for  these  and 
such  like  usages,  you  shall  find  none.  Tra- 
dition will  be  urged  to  you,  as  the  ground  of 
them ;  custom,  aa  the  confirmer  of  them ; 
and  our  religion  teaches  to  observe  them."§ 
Hence  it  appears,  with  superior  evidence, 
that  this  ancient  author  considered  infant 
baptism  as  a  novel  invention,  as  a  practice 
that  was  neither  enjoined  by  divine  com- 
mand, nor  warranted  by  apostolic  example, 
nor  yet  recommended  by  the  poor  pretence 


'  Observat.  de  Tertull.  p.  72.  Lutet.  1KJ4. 

T  Dispiifat.  de  Bap.  dispiit.  iv.  §  12.  See  Dr.  Whit- 
by's Note  on  Matt.  xix.  13,  14. 

t  In  Dr.  Wall's  Hist.  Inf.  Bap.  part,  i  p.  23.  See  Dr. 
Doddridge's  Lectures,  p.  .'552. 

§  111  Dr.  Wall's  Hist.  Inf.  Bap.  part  ii.  chap.  ix.  p.  4S0. 
<31. 


of  tradition,  nor  even  countenanced  by  pre- 
vaihng  custom.  While,  it  is  very  observa- 
ble, tradition  and  custom  are  actually  plead- 
ed by  him,  in  favor  of  certain  rites  (and  one 
of  them  an  appendage  of  baptism)  which 
Protestants  have  generally  agreed  to  reject 
as  manifestly  superstitious. 

It  seems  apparent  also,  from  Tertullian, 
that  the  use  of  sponsers  is  of  as  high  antiq- 
uity as  the  practice  of  infant  baptism.  For 
as  this  famous  African  father  is  the  first  that 
expressly  mentions  the  former,  so  Deylin- 
gius  tells  us,  that  he  is  the  first  who  says 
any  thing  about  the  latter  ;*  with  whom 
Mr.  Towgood  agrees.f  Of  these  spon- 
sors, Deylingius  informs  us  there  were  three 
sorts ;  namely,  lor  infants  who  could  not 
answer  for  themselves,  by  reason  of  their 
tender  age  ;  for  such  adults  as  were  inca- 
pable of  answering,  on  account  of  great 
affliction ;  and  for  all  adults  in  general.^ 
Nor  have  we  sufficient  reason  to  suppose, 
that  sponsors  were  first  used  at  the  adminis- 
tration of  Poedobaptism:  no  the  learned  Mo- 
sheim  is  express  to  the  contrary.  His  words 
are  tliese  :  "  Adult  persons  were  prepared 
for  baptism  by  abstinence,  prayer,  and  oth- 
er pious  exercises.  It  was  to  answer  for 
them  that  sponsors,  or  god-fathers,  were 
first  instituted,  though  they  were  afterwards 
admitted  also  in  the  baptism  of  infants."^ 
Sponsors  were  used  for  adults  in  the  follow- 
ing ages  also  as  learned  writers  informs 
us  :||  nay,  the  church  of  England  still  re- 
quires godfathers  and  godmothers  in  the 
administration  of  baptism  to  those  who  are 
able  to  answer  for  themselves.  For  thus 
the  rubric  :  "  When  any  such  persons  as  are 
of  riper  years  are  to  be  baptized.  ...  If  they 
shall  be  found  fit,  then  the  godfathers  and 
godmothers  (the  people  being  assembled  up- 
on the  Sunday  or  holy  day  appointed)  shall 
be  ready  to  present  them  at  the  font. 
. .  .  .  Then  shall  the  priest  take  each  person 
to  be  baptized  by  the  right  hand,  and  plac- 
ing him  conveniently  by  the  font,  accord- 
ing lo  his  direction,  shall  ask  the  godfa- 
thers and  godmothers  the  name ;  and  then 
shall  dip  him  in  tlie  water,  or  pour  water 
upon  him."Ty  As  to  infants,  Dr.  Wall  as- 
sures us.  "  There  is  no  time,  or  age,  of  the 
church,  in  which  there  is  any  appearance 
that  infiints  were  ordinarily  baptized  with- 
out sponsors,  or  godfathers."**  Bucanua 
tells  us,  when  writing  in  favor  of  sponsors, 
Uiat  '•  aa  a  midwife  is  used  to  facilitate  the 
birth  in  carnal  generation  ;  so  in  the  spirit- 


*  De  Pastoral.  Pnidenlia,  pars  iii.  c.  iii.  §  29. 

t  Dissi'nt.  Grnt.  Lottnrs,  Let.  ii.  p.  C. 

J  Ut  Supna.  See  Bingham's  Orig.  Eccles.  b.  xi.  chap, 
viii. 

§  Ecclesiaatical  Hist.  vol.  i.  pp.  171,  172. 

II  Mai^deb.  Centur.  cent.  vii.  c.  vi.  p.  73.  Fox's  Acts 
and  Mon.  vol.  i.  A.  D.  03G,  p.  123.  Forbesii  Instruct.  Hist. 
ThpolojT.  1  X.  c.v.  §22. 

Baptism  of  .such  as  are  of  Riper  V'par.s. 
'  Hisi.  Inf.  Bap.  part  li.  chap.  ix.  p  "177. 


470 


P^DOBAPTISM    EXAMINED. 


ual  generation  of  baptism  some  one  is  em- 
ployed who  acts  in  the  place  of  a  midwife, 
and  of  a  pedagogue  in  those  things  which 
pertain  to  the  end  of  baptism  ami  to  the 
Christian  life."*  What  an  admirable  proof 
is  tiiis  of  the  utility  of  spoiiriors !  Few,  I  sup- 
pose, however,  have  had  the  honor  confer- 
red on  a  girl  mentioned  by  Moschus,  for 
whom  two  angels  were  sureties  at  her  bap- 
tism.f 

The  Baptists  have  often  been  charged 
with  Anabaptism ;  a  sentiment  and  prac- 
tice which  they  detest,  as  nmch  as  any  of 
their  opposers.  It  n\ay  be  observed,  howev- 
er, that,  were  they  inclined  to  vindicate  Ana- 
baptism,  Tertullian  might  be  challenged  as 
an  evidence  of  its  high  antiquity.  For 
though  he  says  there  is  but  one  baptism, 
and  that  it  should  not  be  repeated,  yet  he 
excepts  the  baptism  of  heretics ;  "  who," 
he  adds,  •'  are  not  able  to  give  it,  because 
they  have  it  not ;  and  therefore  it  is,  that 
we  have  a  rule  among  us  to  rebaptize 
them."t 

Reflect.  IV.  It  is  common  for  our  oppo 
nents,  when  defending  the  antiquity  of  in- 
fant baptism,  to  produce  various  passa- 
ges from  Origen,  who  flourished  in  the  for- 
mer part  of  the  third  century ;  some  of 
which  passages,  it  must  be  allowed,  are 
plain  and  express  to  the  point.  It  ought, 
however,  to  be  observed,  that  those  quota- 
tions are  made,  not  from  the  Greek  of  that 
celebrated  father,  but  from  such  Latin  ver- 
sions of  his  works  as  are  very  corrupt,  and 
consequently  render  it  quite  uncertain  what 
was  his  opinion  in  reference  to  that  affair, 
That  the  works  of  Origen  have  been  great- 
ly injured  by  his  translators,  the  most  learn- 
ed Paedobaptists  declare.  Grotius,  for  in- 
stance, when  speaking  of  that  celebrated 
ancient  with  regard  to  infant  baptism,  says ; 
'•  Some  things  ascribed  to  him,  were  pen 
ned  by  an  uncertain  author  ;  and  some 
things  are  interpolated.  .  .  .  What  Origen 
thought  about  the  final  punishment  of  the 
wicked,  is  difficult  from  his  writings  to  be 
asserted  ;  all  things  are  so  interpolated  by 

Rufinus."§ The  Magdeburg   Centuria- 

tors  inform  us,  that  Origen's  Homilies  on 
Paul's  Epistle  to  the  Romans,  "  were  trans 
lated,  by  Rufinus ;  who  rather  altered  and 
corrupted  than  faithfully  translated,  as  Eras 
mus   intimates  in  the   censure  he   passed 

upon  them." II Scultetus  asserts,  "  That 

Rufinus,  the  translator  of  many  of  Origen's 
books,  used  so  great  a  liberty,  that  lie  re 
trenched,  added,  and  altered  such  things 
as  appeared  to  him  necessary  to  be  cashier- 
ed added,  or  changed.     So  that  the  reader 


*  Inctitnt.  Theolog.  loc.  xlvii.  <j  47. 

t  In  Dupin's  Eccles.  Hist,  cptil.  vii.  p.  20. 

t  In  Dupin's  Hisl.  Eccles.  Writers,  cent.  iii.  p.  i 

f>  A.i)iid  Poli.  fSynnp,:.  aJ  Matt.  xix.  14 ;  xxv.  4C. 

li  Cent.  iii.  c.    .  p.  180. 


is  often  uncertain,  whether  he  peruses  Ori- 
gen or  Rufinus ;  seeing  the  Greek  works 
of  Origen  are  not  now  extant,  by  which  the 
Latin  version  might  be  corrected  and  amen- 
leil."* Vossius,  having  produced  a  pas- 


sage from  Origen's  Homilies  upon  the  Ro- 
mans in  favor  of  infant  baptism,  adds  ;  "  But 
concerning  Origen  we  say  the  less,  because 
the  things  which  might  be  quoted  are  not 

extant  in  the  Greek."t The  learned  Vi- 

tringa,  when  handling  the  same  subject, 
makes  a  similar  acknowledgment,  and 
blames  Rufinus.J Mr.  Daille  is  very  ex- 
plicit on  this  point ;  his  language  is  ;  "  Cer- 
tainly, Rufinus,  hath  so  filthily  mangled, 
and  so  licentiously  confounded  the  writings 
of  Origen,  Eusebius,  and  others,  which  he 
hath  translated  into  Latin,  that  you  will 
hardly  find  a  page  in  his  translations 
where  he  hath  not  either  cut  oil",  or  added, 

or  at  least  altered  something:"^ Dupin 

says,  "  We  have  none  of  the  Scholia  [writ- 
ten by  Origen]  remaining,  nor  have  we 
hardly  any  of  the  Homilies  in  Greek  ;  and 
those  which  we  have  in  Latin,  are  translat- 
ed by  Rufinus  and  others  with  so  much  lib- 
erty, that  it  is  a  diffcult  matter  to  discern 
what  is  Origen's  own,  from  what  has  been 
foisted  in  by  the  interpreter.  .  .  .The  liberty 
which  Rufinus  has  given  himself  is  still 
more  evident,  by  what  he  has  written  in 
the  prologue  to  his  version  of  the  Commen- 
tary upon  the  epistle  to  the  Romans  ;  which 
he  says,  he  has  abridged  by  above  the  half. 
St.  Hierom's  versions  are  not  more  exact  j 
and  the  most  faulty  of  all  is  that  of  an  an- 
cient translator,  who  has  interpreted  the 
Commentaries  upon  St.  Matthew .... 
Having  only  the  version  of  the  greatest 
part  of  the  Homilies,  we  cannot  be  certain 
whether  that  which  relates  to  doctrine  and 
discipline  be  Origen's  own,  or  Rufinus's."|| 

Mr.  Western,  speaking  of  Rufinus  as 

a  translator  of  Eusebius,  passed  the  follow- 
ing severe  censure  upon  him.  He  "  hath 
ventured  on  downright  forger}',  and  pre- 
tended  to  translate   from  Eusebius  what 

Eusebius  never  wrote."!! Mr.  Twells: 

"  We  are  not  sure  that  Origen  ever  really 
spake  of  Hermas's  Pastor,  as  of  a  writing 
inspired  by  God.  For  this  saying  is  ex- 
tant only  in  his  Commentary  on  the  Ro- 
mans, the  Greek  of  which  is  lost,  and  the 
Latin  a  miserable  version,  in  which  the 
original  is  interpolated  as  well  as  contract- 
ed  by  Rufinus  the  interpreter."** Mr. 


•  Medull.  Theolo?.  Patrum,  p.  124.  Francf.  1634. 

t  Thcs.  Theolog.  de  Piedobap.  pars  ii.  thes.  viii.  p.  433. 

:  Ohs.  Sac.  1.  li.c.  vi.  §  9. 

§  Riaht  TJ.^e  of  the  Fathers,  book  i.  chap.  iv.  pp.  40, 
41.  Vid.  ejusdem  Disputat.  de  Cult.  Relig.  Objecto,  1.  i. 
c.  vlii.  p.  49. 

n  Hist.  Eccles.  VVn't.  cent.  iii.  p.  100 ;  see  cent.  iv.  p. 
4 ;  cent.  v.  p.  IftS. 

^  Enquiry  into  Reject.  Christ.  Miracles,  p.  209. 

"  Critical  Exam,  of  New  TbaI  and  Version,  part  iii. 
p.  81. 


PiEDOBAPTISM    EXAMINED. 


471 


Peirce:  "As  for  what  our  author  [Dr. 
Nichols]  refers  to  in  Origen,  we  cannot  tell 
whether  it  be  Origen's  or  Rufinus's  testi- 
mony."*  Q,uenstedius  :  "  Rufinus  trans- 
lated many  of  Origen's  books,  but  in  trans- 
lating (as  he  himself  acknowledges  in  his 
prefaces,  and  for  which  Jerome  reproves 
him,)  he  has  used  so  great  a  liberty  that 
he  retrenched,  added,  and  altered  whatev- 
er he  considered  as  deserving  to  be  cash- 
iered, added,  or  changed  :  so  that  the  read- 
er is  frequently  uncertain  whether  he  read 

Origen   or    Rufinus."t Huetius,   when 

speaking  of  Origen's  remains  in  general, 
has  the  following  remark  :  "  They  are  very 
imperfect  and  much  abused,  or  else  chang- 
ed and  deformed  by  abominable  transla- 
tions."!  Rivetus,  when   speaking  of  a 

certain  work  that  goes  under  the  name  of 
Origen,  says  :  "  Concerning  the  Homilies 
on  various  passages  in  the  Gospel  accord- 
ing to  Matthew,  it  appears  to  Erasmus,  that 
they  are  not  Origen's  ;  but  were  penned  by 
some  Latin  author,  the  remains  of  which 
have  been  impudently  corrupted  by  Rufi- 

nus."§ Once      more :    Chamier    says, 

*'  All  the  learned  know,  that  Rufinus  used 
but  little  integrity  in  translating  authors."|| 
Such  in  the  opinion  of  the  best  judges, 
being  the  character  ol"  Origen's  translators, 
we  have  sufficient  reason  to  except  against 
all  testimonies  produced  from  the  ancient 
versions  of  his  writings,  in  favor  of  Paedo- 
baptism.  And,  indeed,  were  there  not  a 
great  poverty  of  evidence  in  support  of 
that  practice,  for  about  two  hundred  and 
fifty  years,  it  is  hardly  to  be  supposed  that 
our  Brethren  would  ever  subpoena  witness- 
es, whose  veracity  is  thus  impeached,  in 
•order  to  prove  any  part  of  their  hypothesis. 
We  have  reason  also  to  wonder  at  the  in- 
advertency of  Dr.  Addington,  who,  speaking 
of  Rufinus,  tells  us  that-  he  "  lived  in  the 
THIRD  century  ;"  and  that  his  ^^  knowledge 

or  INTEGRITY  HAVE  NEVER  BEEN  DOUBT- 
ED."1[     Palpable,  gross  mistakes  ! 

There  is,  however,  one  passage  in  the 
Greek  of  Origen,  sometimes  quoted  by  our 
opponents  ;  and  it  is  this,  as  produced  and 
rendered  by  Dr.  Wall.  "  One  may  enquire, 
When  it  is  that  the  angels  here  spoken  of 
are  set  over  those  little  ones,  showed,  or 
signified,  by  our  Saviour?     Whether  they 


'  Vindicaf.  of  Dissent,  part  iii.  p.  240. 

t  Dialoj;.  de  Patriis  Illnst.  Doct.  Script.  Viroruia,  n. 
■G3i. 

J  In  Dr.  Gale's  Reflect,  p.  522. 

§  Crilici  Sacri,  1.  ii.  c.  xiii.  p.  20."). 

II  Panstrat.  t.  iv.  I.  vii.  c.  ix.  §  .'30.  Virf.  loin.  i.  1  iv.  c. 
viii.  §  2 ;  torn.  ii.  I.  xk.  c.  v.  S  11.  See  also  Mr.  Clarkson 
on  Liturgies,  p.  141.  .1.  Fabricii  Hast.  Kibliotli.  Fabrici.m 
toui.  i.  pp.  SiJ,  80.  Venrinao  Hist.  Eccles.  seciil.  iii.  §3 
Bp.  Bull's  Def.  Fid.  Nic.  neat.  ii.  cap.  ix.  Clieiiuiilii 
£xam.  Concil.  Trident  pp.  029,  630.  Mr.  Altliam,  Pre- 
serv.  against  Pnpery,  tille  i.  pj).  190.  Abp.  Wake,  Preser- 
vative a<;ainst  Popery,  title  iv.  p.  197.  Dr.  Doddridue's 
Lectures,  p.  519.  Mr.  .loiie's  Oatliolic  Doct.  of  Trinity, 
cliap.  i.  §  xiv.  p.  9.     iijsl.  iif  Popery,  vol.  ii.  p.  147. 

"  Christiin  Mm.  lUdnons,  p.  163. 


take  the  care  and  managememt  of  them 
from  the  time  when  they,  by  the  washing 
of  regeneration,  whereby  they  were  new 
born,  do  'as  new  born  babes  desire  the 
SINCERE  MILK  OF  THE  WORD,'  and  are  no 
longer  subject  to  any  evil  power?  Or  from 
their  birth,  according  to  the  foreknowledge 
of  God,  and  his  predestinating  of  them  ?" 
and  so  on.*  That  the  persons  here  intend- 
ed by  Origen,  were  not  infants  in  a  literal 
sense,  but  such  as  were  newly  born  again, 
is  plain  from  his  describing  them  in  the 
language  of  inspiration,  as  "  desiring  the 
sincere  milk  of  the  word."  Dr.  Wall, 
therefore,  might  well  acknowledge,  that  the 
latter  part  of  the  passage  does  "  very  much 
puzzle  the  cause,"  for  which  Pa;dobaptist.s 
produce  the  quotation:  "and  make  ii 
doubtful  whether  Origen  be  to  be  there  un- 
derstood, of  infants  in  age,  or  of  such 
Christian  men  as  are  endued  with  the  in- 
nocence and  simplicity  of  infants."t  ]f, 
indeed,  the  language  of  this  learned  an- 
cient had  been,  as  it  is  partially  repre- 
sented by  Sir  Peter  King,  of  which  Dr. 
Wall  intimates  his  disapprobation  ;I  or  if 
the  representation  of  it  which  Dr.  Adding- 
ton has  lately  given,  had  been  candid  and 
fair,§  it  would  have  been  clearly  in  favor 
of  Psedobaptism.  But  as  neither  of  this  is 
the  case,  we  may  venture  to  affirm,  that  no 
substantial  evidence  for  infant  baptism  from 
the  works  of  Origen  has  been  yet  produc- 
ed ;  and  that  there  is  no  proof  of  its  being 
a  common  practice,  for  two  centuries  and  a 
half  after  the  Christian  sra  commenced. 
To  indulge  conjectures  of  its  being  Ikr 
more  ancient,  is  to  imitate  the  conduct  of 
Bellarmine,  who  says,  concerning  another 
afl'air ;  "  Although  there  is  no  express  tes- 
timony amongst  the  ancients,  to  prove, 
that  they  at  any  time  offered  sacrifice 
without  some  one  or  more  communicating 
Avith  the  priests ;  yet  it  may  be  gathered 
by  con/ec/z<re."  II 

I  will  conclude  this  reflection  vvifJi  some 
remarks  on  the  following  extract  from  Dr. 
Doddridge.  "  Tertullian  is  known  to  h^ive 
declared  against  infant  baptism,  except  in 
case  of  danger.  Gregory  Nazianzen  advi- 
ses to  defer  it  till  three  years  old.  Basil 
blames  his  auditors  for  delaying  it,  which 
implies,  there  were  then  many  unbaptized 
persons  among  them ;  but  these  might  not, 
perhaps,  have  been  the  Children  of  Chris- 
tian parents  ....  It  is  indeed  surprising^ 
that  nothing  more  express  is  to  be  met 
with  in  antiquity  upon  this  subject;  but  it 
is  to  be  remembered,  that  when  infant 
baptism  is  first  apparently  mentioned,  we 
read  of  no  remonstrance  made  against  it 


■  Hisl.  Inf.  Kap.  part  i.  p.  3.'). 

t  Hist.  Inf.  Bap.  part  i.  pp.  .'K,  i'!. 

t  F.nciuiry  into  Conslitul.  of  Prim.  Clnircli,  part  ii.  p.')0. 

§  Christ.  Mill.  Ueas.  \<.  10-?. 

'  In  Poptry  Confuted  by  Prtpislc,  p.  81. 


472 


PiEDOBAPTISM    EXAMINED. 


as  an  innovation."*  Surprising  indeed! 
had  it  been  the  appointment  of  Christ,  the 
practice  of  the  apostles,  and  a  constant 
•custom  in  the  Christian  church ;  all  which 
the  doctrine  of  Pa;dobaptism  now  suppos- 
es. On  this  occasion  our  opposers  may 
well  wonder,  and  have  reason  to  be  disgust- 
ed with  their  own  hypothesis.  Dr.  Dod- 
dridge, however,  wishes  to  persuade  us,  that 
Psedobaptism  was  an  apostolic  practice ; 
because  "  we  read  of  no  remonstrance 
made  against  it  as  an  innovation,"  when  it 
is  first  plainly  mentioned.  But  is  not  Ter- 
tuUian  the  first  author  who  apparently 
mentions  infant  baptism  ?  and  was  not  he. 
by  the  doctor's  own  confession,  against  it  ? 
But  supposing  we  had  not  read  of  the  least 
remonstrance  against  Pajdobaptism,  when 
it  was  first  mentioned,  what  then  ;  That  it 
was  practiced  from  the  beginning?  by  no 
means.  For  if  so,  infant  communion  must 
be  received  as  of  divine  appointment ;  be- 
cause we  read  of  no  remonstrance  being 
made  against  it  as  an  innovation,  when 
first  apparently  mentioned  by  Cyprian. 
See  Chap.  V.  Nay,  were  there  not  many 
innovations  in  the  second  and  third  centu- 
ries, against  which  we  read  of  no  remon- 
strance being  made  at  their  first  appear- 
ance ?  Were  the  reason  assigned  by  this 
respectable  author  for  the  primitive  anti- 
quity of  infant  baptism,  to  be  admitted  by 
Protestants,  the  Papists  would  aslc  no  more 
to  justify  a  great  number  of  their  supersti- 
tions. It  is  indeed  one  of  their  arguments 
in  favor  of  antiscriptural  customs ;  for  thus 
they  reason,  in  defence  of  communion  in 
lone  kind.  "  Seeing  men,  tenacious  of  reli- 
gion, are  easily  disturbed  by  an  alteration 
of  things  pertaining  to  it ;  if  through  a 
course  of  twelve  hundred  years  the  holy 
eupper  had  been  administered  in  the  church; 
under  both  kinds,  without  its  being  declared 
lawful  to  communicate  under  one  only; 
immediately,  upon  this  custom  being  chang- 
■ed,  the  greatest  disturbances  and  disputes 
would  have  arisen  in  the  church  about  the 
alteration.  Concerning  which,  whereas  in 
history  there  is  no  mention,  we  receive  it 
as  an  undoubted  conjecture,  that  the  prac- 
tice was  never  considered  as  new,  but  al- 
ways used  from  the  beginning,  and  fixed 
in  the  minds  of  believers  as  lavvful."t  To 
which  the  learned  Chamier  answers :  "  Dis- 
turbances are  excited  about  such  altera- 
tions, either  when  they  are  made  or  after- 
wards. That  all  changes  in  rehgious  af- 
fairs excite  commoiions  when  they  fire 
made,  may  be  safely  denied.  For  long  be- 
fore the  advent  of  Christ  many  changes 
were  made  in  the  .Tewish  religion,  and  yet 


■*  Lectures,  p.  TiS?. 

f  S.iliiicro,  apuJ  Cliamierum,  Panstrat,  toin.  iv.  1.  ix.  c, 
ttv.§  13. 


without  any  tumult."*  The  argument  of  Dr. 
Doddridge  is  also  used  by  our  English  Con- 
formists in  favor  of  Episcopacy.  Thus,  for 
instance,  Mr.  Reeves  :  "  I  would  ask  a  con- 
scientious Dissenter,  whether  in  his  heart 
he  can  believe  that  the  primitive  saints  and 
martyrs  would  invade  the  Episcopal  power 
of  their  own  heads  ? .  .  .  .  And  if  they  did, 
whether  it  was  possible  for  the  invaders  to 
prevail  in  so  short  a  time  over  Christen- 
dom, and  without  opposition,  or  07ie  word 
of  complaint  from  the  degraded  presbyters 
against  the  usurping  prelates?  For  usur- 
pations of  this  sacred  kind,  we  know 
with  a  witness,  never  come  in  without  re- 
markable clamors  and  convulsions ;  are 
seldom  perfectly  forgotten,  and  the  revolu- 
tion skinned  over  without  a  scar.  That 
bishops,  therefore,  should  obtain  wherever 
the  gospel  did,  so  soon  and  with  such  imi- 
versal  silence  cannot  be  accounted  for  any 
other  way,  than  that  the  gospel  and  the 
episcopate  came  in  upon  the  same  divine  ti- 
tle."! I  will  here  add  the  following  short 
quotation  from  Chillingworth :  "  If  any  man 
ask,  How  could  it  [corruption  in  the  church 
of  Rome]  become  universal  in  so  short  a 
time  ?  Let  him  tell  me  how  the,  communi- 
cating of  infants  became  so  universal ;  and 
then  he  shall  acknowledge,  what  was  done 
in  some,  was  possible  in  others."!  So  hap- 
pily have  these  Peedobaptists  answered  Dr. 
Doddridge,  and  secured  our  inference 
against  the  exceptions  of  protestant  oppos- 
ers, whether  they  be  Episcopalians  or  Non- 
conformists ! 

Reflect.  V.  As  it  appears,  from  this  and 
the  preceding  chapter,  that  the  New  Test- 
ament contains  neither  express  precept  for, 
nor  plain  example  of  infant  baptism,  and 
that  no  substantial  evidence  can  be  pro- 
duced from  ecclesiastical  authors,  of  its  be- 
ing a  prevailing  custom,  till  about  the  mid- 
dle of  the  third  century ;  we  may  with 
great  propriety  (mutatis  mutandis)  adopt 
and  apply  to  Ptedobaptism,  the  reasonings 
of  Protestants  against  the  peculiarities  of 
Popery.  The  following  may  serve  as  a 
specimen.  Turrettin,  when  opposing  the 
superstitious  appendages  of  baptism,  as 
practised  in  the  Papal  communion,  argues 
not  only  from  the  silence  of  scripture,  but 
also  from  that  "  of  the  most  ancient  Christ- 
ian writers.  Because,  in  the  genuine 
books  of  undoubted  and  pure  antiquity, 
nothing  occurs  relating  to  those  things  .... 
Whence,"  he  adds,  "  there  is  no  reason  for 
us  to  imagine  tliat  they  were  used  in  those 
first  times.  Nay,  a  solid  argument  is 
thence  drawn,  that  no  such  things  were 
tlien  practised  :  because  it  cannot  be  doubt- 
ed,  had   they   been   then  in   use,  but  the 


*  Hilinero,  a)iuil  Cham.  Pan.  torn.  iv.  I.  ix.  c.  iv.  §  20L 

t  Apdlofiif-s.  vol.  i.  Prefacp,  pp.  .31,  32. 

X  Kulig-  uf  Protcstatils,  part  i.  chap.  v..  1 31. 


PiEDOBAPTISM    EXAMINED. 


473 


fathers  would  have  mentioned  them ;  like 
as,  in  the  following  ages,  they  were  not 
silent  about  things  that  were  frequently 
added  to  the  legitimate  and  apostolic  rite 
of  baptism."*  Mr.  Neal.  when  opposing  the 
supremacy  of  the  Roman  pontiff,  says; 
"  Had  our  lord  appointed  a  vicar-general 
on  earth,  we  might  expect  to  meet,  not  only 
with  his  name  in  scripture,  but  with  the 
time  and  manner  of  his  instalment,  and 
with  the  deed  of  conveyance  to  his  succes- 
sors, in  the  most  plain  and  significant 
words ;  or,  at  least,  that  it  should  be  read 
in  every  page  of  antiquity.  But  if  the 
most  ancient  fathers  of  the  church  consent 
in  any  thing,  it  is  in  a  general  silence  about 
this  matter.  The  whole  stress  of  the  evi- 
dence is,  therefore,  laid  upon,  obscure  and 
metaphorical  passages  of  scripture  ....  If 
we  lay  these  things  together,  and  consider 
the  silence  of  the  scripture  records  and 
genuine  remains  of  antiquity,  about  a  su- 
preme visible  head ;  it  will  amount  to  a 
demonstration,  that  the  hierarchy  of  the 
church  of  Rome  is  built  upon  the  sand."t 

Dr.  Harris :    "  There  is    scarce    any 

thing  in  which  the  church  of  Rome  puts  in 
a  stronger  claim,  or  makes  a  louder  boast, 
than  the  sense  of  antiquity  and  the  judg- 
ment of  the  ancient  fathers ;  though  in 
points  peculiar  to  Popery,  and  in  which 
they  difi'er  from  the  Protestants,  scarce  any 

thing  is  less  fair,  or  more  unjust.''^ Dr. 

Hughes :  "  If  antiquity  be  of  any  conse- 
quence in  determining  matters  of  religion, 
the  earliest  must  be  the  best ;  and  this  is 
clearly  against  the  church  of  Rome,  in  the 

affair    now  before  us."§ Bp.    Burnet: 

"  The  silence  of  the  first  and  purest  ages, 
about  these  things  which  are  controverted 
among  us,  is  evidence  enough  that  they 
were  not  known  to  them  ;  especially,  since 
in  their  Apologies,  which  they  wrote  to  the 
heathens  for  their  religion  and  worship, 
wherein  they  give  an  abstract  of  their 
doctrines,  and  a  rubric  of  their  worship, 
they  never  once  mention  these  great 
evils     for     which    we    now    accuse    that 

[Romish]      church."|| Mr.     Bingham: 

"The  silence  of  all  ancient  authors  is  good 
evidence  of  this  case  ;  [that  is,  the  religious 
use  of  images.]  ....  Of  images  or  pictures 
there  is  not  a  syllable  ;  which  is  at  least  a 
good  negative  argument,  that  there  was  no 
such  thing  in  their  churches."T[ Dr.  Ow- 
en :  "  No  instance  can  be  given,  or  hath 
been,  for  the  space  of  two  hundred  years, 
or  until  the  end  of  the  second  century,  of" 


*  Institut.  loc.  xix  q.  xviii.  §  6. 

t  Serm.  at  Baiters'  Hall,  on  Suprera.  of  Bishop  of 
Rome,  pp.  9.  30. 
t  Serm.  at  Salters'  Hall,  on  Transubstan.  p.  31. 
§  Do.        at  Do.     on  Venerat.  of  Saints,  pp.  30, 

II  Preserv.  against  Popery,  title  i.  p.  125. 
U  Orig.  Eccle.«.  b.  viii.  chap.  viii.  §6. 

Vox.  1.— H* 


any  one  person  who  had  the  care  of  more 
churches  than  one  committed  unto  him,  or 
did  take  the  charge  of  them  upon  himself."* 
Dr.  Goodman :  "  For  about  two  hun- 
dred years  we  find  not  one  word  of  tliis 
kind  of  confession  which  we  enquire  for  ... . 
If  this  business  had  been  of  such  conse- 
quence as  is  pretended,  it  is  strange  that 
those  holy  men,  Ignatius,  Clemens,  and 
Justin  Martyr,  should  not  have  any  men- 
tion  of   it."t Ottius:    "As    they    [the 

primitive  Christians]  had  no  temples,  no 
altars,  so  neither  had  they  any  incense ; 
which  is  interred  from  the  silence  of  tliose 
times.  I  do  not  mean  a  kind  of  uncertain 
silence,  on  which  no  argument  can  be  form- 
ed ;  but  such  as,  in  cases  to  be  disputed, 
may  serve  for  a  substantial  reason."^: 

Again:  Our  learned  opposershave  taught 
us  to  consider  ecclesiastical  terms  and  reli- 
gious rites,  which  are  not  found  in  scrip- 
ture, as  coming  into  use  about  the  time 
when  they  are  first  mentioned  by  one  or  an- 
other of  the  ancient  writers.  Is  our  enqui- 
ry, for  example.  In  what  age  baptism  ob- 
tained the  name  of  a  sacro,ment  7  Goma- 
rus  replies,  Tertullian  is  the  first  who  gives 
it  that  appellation.^  Is  it  the  consecration 
of  baptismal  water?  Tertullian  is  the 
most  ancient  author  produced  that  mentions 
it. II  Is  it  concerning  the  time  when,  in  ref- 
erence to  baptism,  the  use  of  sponsors  com- 
menced. Deylingius  and  others  assure  us 
Tertullian  is  the  first  who  says  any  thing 
of  it.*!!  Is  it  the  imposition  of  hands,  as  an 
attendant  on  the  administration  of  baptism  ? 
Mr.  Peirce  tells  us,  Tertullian  is  "  the  most 
ancient  author  who  mentions  that  rite  .... 
We  make  no  doubt  it  began  about  the  time 
of  Tertullian,  and  was  at  first  annexed  to 
baptism."**  Is  it  that  unction  which  was 
used  in  tJie  ancient  rite  of  confirmation? 
Mr.  Bingham  answers,  "  There  being  no 
authors  belbre  Tertullian  who  mentions  the 
material  unction,  as  used  in  confirmation, 
it  is  most  probable  it  was  a  ceremony  first 
begun  about  his  time,  to  represent  the  unc- 
tion of  the  Holy  Ghost."tt  Thus  also 
Q,uenstedius :  "  That  before  the  time  of 
Tertullian  this  rite  was  not  used  in  the 
church  appears  from  hence,  neither  Justin 
Martyr,  nor  any  other  author  of  a  former 
age,  makes  mention  of  it.  Tertullian  first 
of  all,  therelbre,  speaks  of  the  unction."|t 
Is  it  the  custom  of  making  prayers  of  obla- 
tions for  the  dead  ?  Chenmitius  replies, 
"  Tertullian  is  the  first  of  the  fathers  who 


'  Kiuiiiiry  into  Oris-  Nal.  of  Chiirclies,  Profaco,  p.  24. 
t  Presprv.  against  Popery,  title  viii.  p.  10. 
t  Bibliotli.  Hreiiiciis,  class,  ii.  p.  5.39. 
§  Opera,  dispntat.  xxxi.  §3. 
II  Binftiiam's  Oris-  Eccles.  b.  xi.  chap.  x.  %  1. 
II  De  rnident.  I'astoral.  par.  iii.  c.  iii.  §29.     Disseht. 
Cent.  Letters,  lett.  ii. 
•*  Vindication  of  Dissent,  part  ill.  pp,  172,  175. 
ft  Orig.  Eccles.  b.  xiii.  chap.  Iii.  §  2. 
«  Antiq.  Bib.  p.  333. 


474 


PiEDOBAPTiSM    EXAMINED, 


mentions  it."*  Is  it  the  white  garment  usu- 
ally worn  for  a  few  days,  while  recent  from 
the  baptismal  font?  Q,uensteilius  tells  us, 
"  that  none  of  the  fathers  who  tiourished  in 
the  three  first  centuries  make  mention  of  it 
....  The  custom,  therefore,  seems  to  have 
been  introduced  in  the  fourth   century."! 


more  than  the  mere  silence  of  primitive 
fathers,  will  appear,  I  think,  from  the  fol- 
lowing paragraphs.  The  learned  Basnage 
when  proving  against  Baronius  that  unc- 
tion and  the  imposition  of  hands  were  not 
connected  with  baptism  in  primitive  times, 
produces    a  passage    from  Justin  JMartyr, 


Is  it  the  custom  of  those  that  were  newly  which  I  will  here  give  a  little  more  at  large 
baptized  carrying  lighted  tapers  in  their  in  the  translation  of  Mr.  Reeves :  "  I  shall 


hands,  when  going  to  public  worship' 
duenstedius  informs  us.  that  "  Justin  Mar- 
tyr, in  the  Second  Apology,  and  TertuUian, 
De  BaptisnTo,  makes  no  mention  of  any 
such  thing,  though  they  very  accurately 
describe  the  baptismal  rites  ;"|  and  there- 
fore it  must,  be  considered  as  of  a  later  date. 
Once  more :  Is  it  that  prostitution  of  a  sa- 
cred rite,  the  baptizing  of  bells?  Mr. 
Bingham  replies,  "  The  first  notice  we  have 
of  this  is  in  the  capitulars  of  Charles  the 
Great,  where  it  is  only  mentioned  to  be 
censured. "§ 

The  substance  of  this  reasoning  may  be 
thus  expressed,  and  applied  to  our  present 
purpose.  Infant  baptism,  for  which  our 
Brethren  contend,  is  not  mentioned  in 
scripture.  They  are  obliged,  therefore,  to 
lay  the  whole  stress  of  their  argument  on 
obscure  passages  of  sacred  writ.  But  had 
the  matter  in  dispute  been  appointed  by 
Jesus  Christ,  and  practised  by  the  apostles, 
there  is  reason  to  think  the  writers  of  the 
New  Testament  would  have  recorded  it  in 
a  clear  and  explicit  manner  ;  consequently, 
it  is  unreasonable  to  believe  and  practise 
any  such  thing.  Again  :  The  earliest 
Christian  antiquity  must  be  the  best.  But 
Pffidobaptism  does  not  occur  in  the  genuine 
writings  of  the  highest  and  purest  antiqui- 
ty. It  cannot  be  doubted,  however,  that  if 
it  had  been  practised  in  those  times,  the 
fathers  would  have  mentioned  it,  as  well  as 
other  things  of  much  less  importance.  We 
have,  therefore,  abundant  reason  to  con- 
clude, that  those  ancient  authors  knew 
nothing  of  it.  Once  more:  Learned  men 
in  general  conclude,  that  the  commence- 
ment of  any  practice  in  the  Christian  church 
is  to  be  fixed  about  the  time  of  its  being 
first  mentioned  by  ancient  writers.  But 
the  practice  of  iniant  baptism  is  not  men- 
tioned by  any  ecclesiastical  author  before 
TertuUian  ;  and  even  by  him,  like  the  bap- 
tism of  bells,  in  the  capitulars  of  Charles 
the  Great,  it  is  mentioned  with  a  mark  of 
censure  ;  though  he  informs  us  of  several 
\inscriptural  rites  annexed  to  baptism,  with- 
out ihe  least  sign  of  disapprobation. 

That  we  are  able  to   plead  something 


Exam.  Conril.  Tiidrnt.  p.  M6. 

t  Uti^uiira.  p.  :il3. 

X  Ibiil.  p.  ;I44. 

§  Orii;.  KccloR.  h.  x\.  r.hap.  iv.  5  2.  VM.  Vander 
VVaoypti,  (Varia  Sacni,  p.  RIG,)  who  cnn.sicler.s  snmo  of 
ih'.'sc;  rii^.s  is  iiavin?  an  eai'lior  dale,  aii'l  as  being  deriv- 
ed from  tlv.'  l'a.''aiig. 


now  lay  before  you,  (says  Justin  to  the 
Roman  emperor)  the  manner  of  dedicating 
ourselves  to  God,  through  Christ,  upon  out* 
conversion  ;  for  should  I  omit  this  I  might 
seem  not  to  deal  sincerely  in  this  account 
of  the  Christian  religion.  As  many,  there- 
tore,  as  are  persuaded  and  believe  that  the 
things  taught  and  said  by  us  are  true,  and 
moreover  take  upon  them  to  live  accord- 
ingly, are  taught  to  pray,  and  ask  of  God 
with  fasting  the  forgiveness  of  their  former 
sins;  we  praying  together,  and  fasting  for 
and  with  them  ;  and  then,  and  not  till  then, 
they  are  brought  to  a  place  of  water,  and 
there  regenerated,  after  the  same  manner 
with  ourselves  ;  for  they  are  washed  in  the 
name  of  God  the  Father  and  Lord  of  all, 
and  ofour  Saviour  Jesus  Christ.  The  reason 
of  this  we  have  from  the  apostles  ;  for  hav- 
ing nothing  to  do  in  our  first  birth,  but  be- 
ing begotten  by  necessity,  or  without  our 
own  consent,  and  trained  up  also  in  vicious 
customs  and  company,  to' the  end  therefore 
we  might  continue  no  longer  the  children 
of  necessity  and  ignorance,  but  of  freedom 
and  knowledge,  and  obtain  remission  ofour 
past  sins  by  virtue  of  this  water,  the  peni- 
tent, who  now  makes  his  second  birth  an 
act  of  his  own  choice^  has  called  over  him 
the  name  of  God  the  Father,  and  Lord  of 
all  things  ....  And  moreover  the  person 
baptized  and  illuminated,  is  baptized  in  the 
name  of  Jesus  Christ,  and  in  the  name  of 
the  Holy  Ghost."*  Upon  this  passage 
Basnage,  among  other  things,  observes : 
"That  the  apologist  plainly  mentions  the 
ceremonies  of  the  church,  without  circum- 
locution or  ambiguity.  Dissinnilation  was 
not  then  used  by  Christians.  Unless,  there- 
fore, we  would  represent  Justin  as  telling 
the  emperor  a  falsehood,  it  must  be  con- 
fessed, that  unction  and  the  imposition  of 
hands  were  not  yet  annexed  to  baptism, 
nor  used  upon  baptized  persons.  For  it 
was  the  custom  to  unite  without  dt^lay  the 
baptismal  water  and  the  chrism,  from  the 
time  of  the  latter  being  brought  into  the 
church  ....  Either,  therefore,  having  cast 
off  all  sincerity,  he  concealed  in  silence  con- 
firmation, or  confirmation  was  not  at  all 
used  ;  the  latter  of  which,  as  more  proba- 
ble, we  prefer,  lest  the  holy  martyr  should 
lie  under  a  charge  of  perfidy.  This  argu- 
ment is  of  so  much  ibrce  with  me,  that  I 


Ap  ilo^ie-,  vol.  i.  p.  10-1—103. 


PiEDOBAPTISM    EXAMINED 


475 


think  the  patrons  of  confirmation  cannot 
possihiy  answer  it."*  He  proceeds  on  the 
same  principle,  in  order  to  prove,  that  vari- 
ous orders  of  ecclesiastics  in  the  Papal 
communion  had  no  existence  among  the 
primitive  Christians.  For  having  produc- 
ed a  passage  from  Clemens  Romanus,  who 
speaks  of  the  apostles  as  "  preaching 
through  countries  and  cities,  and  appoint- 
ing bishops  and  deacons :"  he  adds,  "If,  in 
the  age  of  Clement,  subdeacons,  chanters. 
door-keepers,  and  exorcists  had  been  ap- 
pointed to  those  offices  which  their  names 
import ;  what  was  the  reason  of  Clement's 
mentioning  none  but  bishops  and  dea- 
cons ?"t  Again,  with  reference  to  the  office 
of  a  subd-sacon.  he  says :  "  It  was  not 
known  before  the  third  century.  Cyprian 
honored  that  confessor  of  Christ,  Optatus, 
with  the  new  title  of  a  subdeacon  ....  Let 
us  hear  Tertullian  in  his  book,  De  Baptis- 
mo.  The  high-priest  has  the  right  of  ad- 
ministering baptism, ;  then  the  elder,  and 
also  the  deacon.  Why  does  the  ancient  au- 
thor stop  here  ?  Does  not  authority  to 
administer  baptism  belong  to  the  subdea- 
con, when  the  elder  and  the  deacon  are 
absent?  Seeing  therefore,  the  name  of  a 
subdeacon  first  come  into  use  after  the 
death  of  Tertullian,  we  justly  infer  that  the 
office  of  subdeacon  was  unknown  to  the 
church  for  upwards  of  two  hundred  years."| 
Now,  if  these  principles  and  this  course  of 
arguing  be  pertinent  and  conclusive,  in  op- 
position to  such  particulars  in  the  church 
of  Rome  as  are  not  mentioned  in  the  scrip- 
ture, nor  in  primitive  antiquity;  what  rea- 
son can  be  assigned  why  they  should  not 
have  equal  force  against  infant  baptism  7 
For  it  is  manifest  that  all  their  force  arises, 
not  from  an  application  of  them  to  the  re- 
ligious customs  of  a  particular  people;  but 
from  those  religious  customs  not  being 
mentioned  in  the  divine  word,  nor  in  the 
genuine  writings  of  the  most  ancient  eccle- 
siastical author. 

With  regard  to  the  passage  produced! 
from  Justin,  Dr.  Wall  acknowledges,  that 
it  is  not  directly  in  favor  oi" infant  baptism; 
though  he  is  of  opinion  the  famous  apolo- 
gist says  nothing  inconsistent  with  the 
practice  of  it  in  those  times. §  But  if  the 
silence  of  our  venerable  martyr,  concerning 
unction  and  the  imposition  of  hands,  would 
have  impeached  his  integrity,  had  those 
rites  been  then  used,  as  Mr.  Baanage  just- 
ly pleads ;  much  more  would  his  entire 
omission  of  infants,  as  partakers  of  baptism, 
have  inferred  the  same  reflection  upon  him, 
had  Paedobaptism  been  then  practised. 
"  If,"  as  Dr.   Gale  observes,  •'  he  was  so 


'  Exercilaf.  Hist.  Crit.  pp.  76,  77. 

t  Ibid.  p.  m% 

X  Ibid.  p.  Wi. 

§  Hist-  Inf.  Bap.  part  i.  chap.  ii.  §  5. 


cautious  not  to  seem  unfair,  in  hiding  any- 
thing from  the  powers  before  whom  he 
pleaded  ;  it  is  strange  he  should  entirely 
omit,  without  the  least  intimation,  so  im- 
portant an  article  as  the  custom  of  baptiz- 
ing infants,  if  it  had  been  practised  at  that 
time.  The  heathens  were  apt  enough  to 
charge  the  Christians  with  using  infants 
very  barbarously ;  it  concerned  St.  Justin, 
therefore,  not  to  give  any  umbrage  by 
seeiTiing  to  avoid  the  mentioning  of  them. 
So  careful  an  apologist  would  certainly 
have  taken  occasion  to  mention  them,  and 
describe  the  Christians'  treatment  of  them 
vary  exactly,  in  order  to  remove  all  suspi- 
cions from  the  emperors'  mind.  Wheji 
they  were  reported  to  murder  infants,  or 
make  some  impious  use  of  their  blood,  what 
could  possibly  fortify  the  suspicion  more, 
than  that  so  great  a  man  as  Justin  should, 
in  a  public  and  formal  apology,  decline 
saying  any  thing  at  all  of  what  they  did 
to  them  ?  It  was  altogether  necessary, 
therefore,  for  St.  Justin,  at  least  to  have 
taken  some  notice  of  infants,  if  they  had 
used  any  ceremony  about  them  ....  But, 
supposing  he  had  not,  must  he  therefore 
describe  baptism  in  such  a  manner  as  can- 
not be  at  all  applicable  to  the  case  of  in- 
fants, as  he  has  done  ?  This  would  have 
been  directly  deceiving  the  emperor,  who 
certainly  understood  St.  Justin's  account  to 
be  full  and  true  of  baptism  in  general,  and 
never  imagined  the  Christians  baptized 
otherwise.  Had  there  been  such  a  tiling 
as  infant  baptism  at  that  lime,  how  easy 
had  it  been  for  St.  Justin,  and  how  neces- 
sary, to  have  said.  Not  only  they  icho  are 
persuaded  and  do  believe,  and  so  on  ;  but 
also  to  have  added,  together  n-ith  their  in- 
fant children,  are  baptized  ....  Nothing 
can  be  plainer  than  that  the  new  birth  [of 
which  Justin  speaks,]  together  with  the  re- 
mission of  sins  to  be  obtained  by  water,  i.s 
here  said  to  depend,  not  upon  any  necessi- 
ty, or  the  will  ol'  another;  as  our  being  bom 
into  this  world  did  ;  but,  on  the  contrary, 
on  our  own  wills,  or  free  choice  and  knowl- 
edge. For  the  opposition  lies  here  :  We 
were  at  first  generated  without  our  knowl- 
edge, or  choice  ;  but  we  must  be  regenerat- 
ed and  obtain  the  remission  of  our  sins  by 
water  with  our  knowledge  and  choice. 
And  this  shows  that  infants,  who  are  not 
capable  of  that  knowledge  and  choice,  are 
consequently  not  capable  of  this  baptism  : 
if  they  are  to  be  baptized,  it  must  be  with- 
out their  choice,  as  much  as  their  first  gen- 
eration was ;  which  destroys  St.  Justin's 
opposition,  and  therefore  must  be  thought 
inconsistent  with  his  notion  of  the  mat- 
ter."* 
Should  any  be  disposed  to  answer  with 


Ref.  or  Dr.  WaU's  Hiet.  Inf.  Bap.  Ittt.  .xii.  pAJi-457. 


76 


P.EDOBAPTISM     EXAMINED. 


Bellarmine,  in  a  similar  case;  "Things 
that  are  generally  known,  and  daily  prac- 
tised, do  not  use  to  be  written  ;"  we  reply 
with  Dr.  Clagett,  "But  if  this  will  do,  it  is 
impossible  these  men  should  ever  be  con- 
vinced. For  when  we  charge  them  with 
innovation  in  any  matters  of  doctrine  and 
practice,  if  they  can  show  that  those  things 
are  wriJten  in  the  ancients,  we  are  certain- 
ty gone  that  way  ;  lor  this  proves  that  to 
be  well  known,  and  commonly  practised  in 
the  primitive  times,  which  we  pretend  was 
but  of  yesterday.  But  if  we  can  show  that 
they  were  not  written,  we  get  nothing  by 
it  at  all ;  for  it  seems  the  reason  they  were 
not  written  is  because  they  were  generally 
known  and  daily  practised."* 

I  v/ill  conclude  this  reflection  with  the 
following  quotation  from  Dr.  Clagett: 
"  The  profound  silence  of  the  first  three 
ages,  as  to  the  worship  ot  the  blessed  Vir- 
gir>  and  the  saints,  should  be  enough  fo 
determine  the  point  in  question.  And  this 
silence  is  not  only  directly  confessed  by 
some  of  our  adversaries,  but  as  etiectually 
confessed  by  the  rest,  that  labor  to  find 
some  hints  of  these  practices  in  these  prim- 
itive fathers ;  but  by  such  interpretations 
and  consequences,  that  it  is  almost  as  great 
a  shame  to  confute,  as  to  make  them.  Now 
the  silence  of  these  fathers  ought  not  be 
rejected,  as  an  incompetent  proof,  because 
it  is  but  a  negative.  For  since  we  pretend 
that  these  practices  are  innovations,  and 
were  never  heard  of  in  the  ancient  church  ; 
it  is  not  reasonable  to  demand  a  better 
proof  of  it,  than  that  in  their  books,  some 
of  which  give  large  and  particular  accounts 
of  their  worship,  and  of  their  doctrines  con- 
cerning worship,  we  can  no  where  meet 
with  the  least  intimation  or  footstep  of  them. 
Would  our  adversaries  have  us  bring  ex- 
press testimonies  out  of  the  fathers  against 
these  things,  as  if  they  wrote  and  disputed 
by  the  Spirit  of  prophecy,  against  those  cor- 
ruptions that  should  arise  several  ages  af- 
ter they  were  dead?  ....  To  demand  more 
than  their  perpetual  silence  in  these  cases, 
is  unreasonable ;  because  no  satisfactory 
account  can  be  given  of  it,  but  this.  That 
the  worship  we  speak  of  was  indeed  no  pari 
of  their  religion.  Had  it  been  some  indif- 
ferent rite  or  ceremony  that  we  contend 
about,  this  argument,  lirom  the  silence  of 
the  fathers,  against  its  antiquity,  might  with 
some  color  be  rejected ;  because  "it  were 
unreasonable  to  expect,  that  they  should 
take  notice  in  their  writings  of  every  cus- 
tom, of  how  little  moment  soever :  and  yet 
we  find,  that  in  matters  even  of  this  slight 
nature,  in  comparison,  they  have  not  been 
wanting  to  give  us  very  much  information. 
But  it  is  altogether  incredible,  that  so  nota- 

*  Preservative  n^'ainst  Pojif  ry,  title,  vii.  p.  85. 


ble  and  famous  a  part  of  the  worship  of 
Christians,  as  that  which  is  now  given  to- 
the  blessed  virgin,  and  to  the  saints,  should 
not  be  mentioned  by  any  one  of  them,  if  it 
had  been  the  custom  of  those  times  .... 
We  have  seen  that  in  these  latter  ages  the 
doctrine  of  her  [the  virgin  Mary's^  wor- 
ship, is  grown  to  be  no  mean  part  of  the 
body  of  divinity  with  the  doctors  of  the  Ro- 
man church.  There  is  no  end  of  writing 
books  in  her  honor,  and  to  excite  and  direct 
devotion  to  her  ....  One  would,  therefore, 
expect  to  find  all  things  full  of  veneration 
and  addresses  to  the  blessed  virgin,  in  the 
writings  of  the  primitive  fathers;  that  is,  to 
meet  with  it  at  every  turn,  hut  if  you  look 
for  any  such  thing,  I  will  be  bold  to  say  you 
will  lose  your  labor  ....  I  know  not  how 
the  fathers  can  be  excused,  but  that  the 
scriptures  •  speak  as  sparingly  of  her  as 
they."*  The  intelligent  reader  will  easily 
perceive  that  this  will  apply  with  peculiar 
force,  7mdatismutandis,  to  the  case  before  us. 
Reflect.  VI.  Though  the  practice  of  in- 
fant baptism  did  prevail  in  the  latter  part 
of  the  third  century,  yet  learned  Pcedobap- 
tists  themselves  inform  us,  that  many  emi- 
nent persons  descended  from  Christian  pa- 
rents, in  following  times,  were  not  baptized 
till  they  arrived  at  the  age  of  maturity. 
Bp.  Taylor  say  s :  "The  wisest  of  our  fathers 
in  Christ  did  not  come  unto  baptism,  until 
they  were  come  to  a  strong  and  confirmed 
wit  and  age  ....  There  is  no  pretence  of 
tradition,  that  the  church  in  all  ages  did 
baptize  all  the  infants  of  Christian  parents. 
It  is  more  certain  that  they  did  not  do  it  al- 
ways, than  that  they  did  it  in  the  first  age. 
St.  Ambrose,  St.  Hierom,  and  St.  Austin, 
were  born  of  Christian  j)arents,  and  yet  not 
baptized  until  the  full  age  of  a  man,  and 
more."t Daille  beares  the  following  tes- 
timony :  "  In  ancient  times  they  often  de- 
ferred the  baptizing  both  of  infants  and  of 
other  people,  as  appears  by  the  history  of 
the  emperors,  Constantino  the  great,  of 
Constantius,  of  Theodociu.s,  of  Valentinian, 
and  of  Gratian  in  St,  Ambrose ;  and  also 
by  the  orations  and  homilies  of  Gregory 
Nazianzen,  and  of  St.  Basil,  upon  this  sub- 
ject. And  some  of  the  fathers  too  have 
been  of  opinion,  that  it  is  fit  it  should  be  de- 
ferred j  as,  namely,  Tertullian,  as  we  have 

formerly  noted  of  him.  "J The  famous 

Austin,  in  his  Confessions,  having  said ; 
I  was  then  signed  with  the  sign  of  his 
[Christ's]  cross,  and  was  seasoned  with  his 
salt,  so  soon  as  I  came  out  of  my  mother's 
womb,  who  greatly  trusted  in  thee ;"  his 
translator,  Dr.  W.  Watts,  has  the  following 
note  upon  ift  "  This  Avas  the  practice  of 


*  Preserv.  against  Popery,  title,  vi.  pp.  192,  193,  194. 
1 1n  Dr.  Wall's  His.  Inf.  Bap.  part  ii.  chap.  ii.  §  10. 
J  Right  Use  of  the  Fathers,  book  ii.  chap.  vi.  p.  149.. 


P^DOBAPTISM    EXAMINED 


477 


the  primitive  times ;  by  which  reh'gious 
parents  devoted  their  children  unto  Christ, 
long  before  their  baptism,  which  in  those 
days  was  deferred  till  they  were  able  to  an- 
swer for  themselves.''''*  Gregory  Nazian- 
zen,  born  in  the  year  three  hundred  and 
eighteen,  whose  parents  were  Christians, 
and  his  father  a  bishop,  was  not  baptized 
till  about  thirty  years  of  age  :t  and  Chrys- 
ostom  also,  born  of  Christian  parents  in  the 
year  three  hundred  and  forty  seven,  was 
not  baptized  till  near  twenty-one  years  of 
age.|  Seethe  immediately  following  chap- 
ter. No.  1.  Now,  if  the  parents  of  these 
Christian  fathers  and  Caesars,  though  pro- 
fessing themselves  the  disciples  of  Christ, 
did  not  baptize  their  infant  offspring,  we 
may  justly  presume,  whatever  might  be  the 
reasons  of  their  conduct,  that  many  others 
in  those  times  were  influenced  by  the  same 
reasons,  and  acted  a  similar  part. 

The  language  of  Boniface,  bishop  of 
Thessalonica,  in  a  letter  to  Austin,  is  far 
from  expressing  a  warm  regard,  either  for 
infant  baptism,  or  the  business  of  sponsors. 
"  Suppose  I  set  before  you  an  infant,"  says 
he  to  Austin,  "and  ask  yoa,  Whether,  when 
he  grows  up.,  he  will  be  a  chaste  person  ?  or, 
Whether  he  will  be  a  thief?  You  doubt- 
less will  answer,  /  do  not  knoic.  And, 
Whether  he,  in  that  infant  age.  have  any 
thought,  good,  or  evil  ?  You  will  still  say, 
Ida  not  know.  If  then  you  dare  not  assert 
any  thing  concerning  his  future  conduct,  or 
his  present  thoughts,  what  is  the  reason 
that,  when  they  are  presented  for  baptism, 
their  parents,  as  sponsors  for  them,  answer 
and  say ;  They  do  that,  of  which  their  in- 
fant age  is  not  able  to  think  ;  or,  if  it  can. 
it  is  a  profound  secret  ?  For  we  ask  those 
by  whom  they  are  presented,  and  say ; 
Does  he  believe  in  God?  (which  question 
concerns  that  age  which  is  ignorant  wheth- 
er there  be  a  God.)  They  answer.  He 
does  believe.  And  so  likewise  an  answer  is 
returned  to  all  the  rest.  Whence  I  wonder 
that  parents  in  these  affairs  answer  so  con- 
fidently for  the  child,  that  he  does  so  many 
good  things,  which  at  the  time  of  his  bap- 
tism the  administrator  demands !  And 
yet,  were  I  at  that  very  time  to  ask  ;  Will 
this  baptized  child,  when  grown  to  matu- 
rity, be  chaste?  or.  Will  he  not  be  a  thief? 
I  know  not  whether  any  one  would  venture 
to  answer,  He  will,  or.  He  will  not,  be  the 
one  or  the  other ;  as  they  answer  without 
hesitation,  He  believes  in  God — He  turns 
to  GodJ'^^  Hence  it  appears,  that  in  the 
time  of  Austin  a  profession  of  faith  was 


*  Anstin's  Confessions,  book  i.  cliap.  xi.  p.  17.     1650. 

t  Dupin,  cent.  iv.  p.  159.  Gen.  Biog.  Diet.  art.  Greg. 
Naz. 

1  Grotins,  apnrt  Poli  Synops.  ad  Mat.  xix.  14.  Dupin's 
Eccle.'.  Hist. cent.  v.  pp.  C,  7. 

%  Augustini  Epistola  ad  Bonil'acium,  epist.  xziii. 


always  required,  prior  to  the  administra- 
tion of  baptism,  agreeably  to  the  primitive 
pattern  ;*  that  when  an  infant  was  present- 
ed for  baptism,  this  profession  was  made 
by  pro.xy,  as  it  is  now  in  the  church  of 
Rome,  and  in  the  church  of  England  ;  that 
Boniface  considered  this  vicarious  profess- 
ion, as  a  bold,  unwarrantable,  absurd  pro- 
cedure, as  it  undoubtedly  is ;  and,  con- 
sequently, that  he  was  far  from  being,  like 
Austin,  a  sanguine  admirer  of  Paedobap- 
tism  ;  there  being,  as  Dr.  Wall  observes, 
'■'■  no  time  or  age  af  the  church,  in  which 
there  is  any  appearance  that  infants  were 
ordinarily  baptized,  without  sponsors  or 
godfathers,"!  to  make  that  vicarious  profess- 
ion, against  which  Boniiace  with  so  much 
reason  and  force  objects. 

To  these  difficulties  the  celebrated  bish- 
op of  Hippo,  among  other  trifling  and 
impertinent  things,  replies :  "  As  the  sacra- 
ment of  Christ's  body  is,  after  a  certain 
fashion,  Christ's  body ;  and  the  sacrament 
of  Christ's  blood,  is  his  blood  ;  so  the  sacra- 
ment of  faith,  is  faith ;  and  to  believe,  is 
nothing  else  but  to  have  faith.  And  so 
when  an  infant,  that  has  not  yet  the  facul- 
ty of  faith,  is  said  to  believe,  he  is  said  to 
have  faith,  because  of  the  sacrament  of 
faith,  and  to  turn  to  God,  because  of  the 
sacrament  of  conversion;  because  that  an- 
swer belongs  to  the  celebration  of  the  sa- 
crament ....  An  infant,  though  he  be  not 
yet  constituted  a  believer,  by  that  faith 
which  consists  in  the  will  of  believers,  yet 
he  is  by  the  sacrament  of  that  faith;  for, 
as  he  is  said  to  believe,  so  he  is  called  a  be- 
liever ;  not  from  his  having  the  thing  itself 
in  his  mind,  but  from  his  receiving  the  sa- 
crament of  it.  And  when  a  person  begins 
to  have  a  sense  of  things,  he  does  not  re- 
peat that  sacrament,  buThe  understands  the 
force  of  it;  and  by  consent  of  will  squares 
himself  to  the  true  meaning  of  it.  And  till 
he  can  do  this,  the  sacrament  will  avail  to 
his  preservation  against  all  contrary  pow- 
ers ;  and  so  far  it  will  avail,  that,  if  he  de- 
part this  life  before  the  use  of  reason,  he 
will,  by  this  Christian  remedy  of  the  sa- 
crament itself,  (the  charity  of  the  church 
recommending  him)  be  made  free  from  that 
condemnation  which,  by  one  man,  entered 
into  the  world.  He  that  does  not  believe 
this,  and  thit^ks  it  cannot  be  done,  is  indeed 
an  infidel,  though  he  have  the  sacrament 
of  faith ;  and  that  infant  is  much  better, 
who,  though  he  have  not  faith  in  his  mind 
yet  puts  no  bar  of  a  contrary  mind  against 
it,  and  so  receives  the  sacrament  to  his  soul's 
health. "I  Such  is  the  solution  given  by 
Austin,  which  the  celebrated  Chamier  just- 


'  Acts  viii.  37. 

t  Hist.  Inf.  Hap.  p.  477. 

t  111  Dr.  Wall,  ut  supra,  p.  115. 


478 


PiEDOBAPTISM    EXAMINED 


ly  pronounces  frigid*  How  far  any  of 
those  who  now  administer  baptism  on  the 
creed  of  a  proxy,  whether  latent  in  the  pa- 
rent, or  avowed  hy  the  sponsor,  may  ap- 
prove of  his  reasoiiirii^,  I  cannot  pretend  to 
say  ;  but  I  think  it  is  plain,  that  the  New 
Testament  is  equally  silent  about  a  vica- 
rious I'aith,  and  a  vicarious  baptism.  He, 
therefore,  who  admits  the  former,  could  not 
consistently  oppose  the  latter,  were  any  to 
plead  for  it.  I 

The  very  Jearned  and  fimous  Daille,  i 
when  animadverting  on  this  passage  of! 
Austin,  says  ;  "  Whether  these  things  satis-! 
fied  Boniface,  I  know  not.  To  me,  I  con- 
fess, they  seem  strange.  How  can  the  in- 
fant otiered  to  baptism,  be  truly  said,  there- 
fore, to  have  faith,  because  lie  has  the  sa- 
crament of  faith,  i.  e.  baptism,  at  the  time 
when  he  has  not  yet  received  baptism  ?  nay, 
who  is  lor  no  other  reason  asked  the  ques- 
tion, than  that  he  may  obtain  baptism,  which 
as  yet  he  wants  ?  As  though  none  ought 
to  be  baptized  who  does  not  believe.  An 
infant  is  presented  to  the  minister  to  be  bap- 
tized: the  minister,  as  though  he  thought 
it  unlawful  to  baptize  even  an  infant,  ex 
cept  he  believes,  demands,  and,  which  ag 
gravates  the  absurdity,  he  demands  of  the 
infant  himself  whether  he  believes  ?  tacit 
ly  implying,  he  may  not  baptize  him  unless 
he  does  so.  Here  the  godfather,  that  the 
infant  may  be  capable  of  baptism,  answers 
as  his  surety,  that  he  believes.  When  Bon- 
iface was  in  doubt,  how  the  godfathers  could 
truly  and  certainly  affirm  this  ;  Austin  an- 
swers, he  could,  though  the  infant  had  not 
yet  faith ;  because,  when  he  says  he  be- 
lieves, he  only  means,  he  has  the  sacrament 
of  faith.  Is  not  this  a  brave  solution  of  the 
difficult?  But  I  say  the  infant  has  not 
what  you  call  the  sacrament  of  faith;  nor,  if 
he  had,  would  there  be  any  occasion  to  offer 
him  to  you  to  be  baptized :  and  theretbre,  in 
that  very  sense  Austin  puts  upon  the  an- 
swer, the  godfather  lies  when  he  says,  the 
infant  believes,  i.  e.  has  the  sacrament  of 
faith."t 

Whether  the  form  of  proceeding  in  the 
administration  of  baptism  to  infants,  accord- 
ing to  the  English  Liturgy,  do  not  de- 
serve a  similar  censure,  let  my  reader 
judge  by  the  following  extract  from  Mr. 
Peirce.  "  The  priest  thus  speaks  unto  the 
godfathers  and  godmothers:  'Wherefore 
this  infant  must  also  faithfulbj  for  his  part, 
promi-ie  by  you  that  are  his  sureties,  (until 
he  come  of  age  to  take  it  upon  himself) 
that  he  will  renounce  the  devil  and  all  his 
works,  and  constantly  believe  God's  holy 
word,  and  obediently  keep  his  command- 


'  Panstrat.  torn,  iv  1.  v.  c.  xv.  §  22. 
t  In  Mr.  Peirce'E  Vindicate  of  Dissenters,  part  iii.  pp. 
163,  170 


ments.  I  demand,  therefore ;  Dost  thou, 
in  the  name  of  this  child,  renounce  the 
devil  and  all  his  works,  the  vain  pomp  and 
glory  of  the  world?'  and  so  on.  'I  re- 
nounced them  all.'  'Dost  thou  believe  in 
God  the  Father  almighty?'  and  so  on. 
'  All  this  I  steadf  istly  believe.'  '  Wilt  thou 
be  baptized  in  this  faith  ?'  '  So  is  my  de- 
sire.' '  Wilt  thou  then  obediently  keep 
God's  Iioly  will  and  commandments,  and 
walk  in  the  same  all  the  days  of  thy  life?' 
'  I  will.'  Who  now  is  so  blind  as  not  to  see, 
the  minister  all  along  ask  the  infants  them- 
selves these  questions?  Of  whom  else 
can  he  ask,  whether  he  will  be  baptized  7  or 
who  else  can  answer,  /  loill?  For  the 
godfathers  and  godmothers  have  been 
baptized  themselves  long  before.  It  is 
plain  then  the  godfathers  are  not  properly 
asked  these  questions,  and  that  they  an- 
swer them  for  no  other  reason,  but  because 
the  infants  are  not  able  to  speak  for  them- 
selves. Which  to  many  seems  absurd  and 
childish,  and  unworthy  of  the  gravity  of  a 
Christian  assembly,  and  the  solemnity  of 
the  ordinance  of  baptism.  Hereto  we  may 
add  the  words  of  the  Catechism :  '  Why 
then  are  infants  baptized,  when,  by  reason 
of  their  tender  age,  they  cannot  perlbrm 
[repentance  and  fiilh?]  Because  they 
promise  them  both  by  their  sureties,'  and 
so  on."  He  adds  ;  "  And  truly  they  seem 
by  this  method  to  betray  the  cause  of  in- 
fants to  the  Anabaptists.  For  if  an  ex- 
press and  actual  profession  of  repentance 
and  faith  is  neees.sarily  to  be  required  of 
every  one  before  he  is  baptized,  infant  bap- 
tism can  never  be  defended  ;  since  a  vica- 
rious profession  is  not  founded  upon  any 
text  in  the  whole  Bible."*  To  the  latter 
part  of  this  quotation  a  Conlbrmist  might 
reply:  '"We  acknowledge.  Sir,  that  there 
is  an  air  of  puerility  attending  those  ques- 
tions and  answers  which  you  have  recited  ; 
but  notwithstanding  this  we  insist,  that 
there  is  a  more  plain  reference  to  primitive 
practice  than  can  be  perceived  in  your 
mode  of  proceeding.f  In  the  administra- 
tion of  baptism  according  to  our  Liturgy, 
a  profession  of  repentance  and  faith  make.^ 
a  signal  appearance  ;  not  so  in  your  proced- 
ure. We  baptize  on  the  professed  faith, 
of  sponsors  ;  you,  on  the  presumed  faith  of 
parents.  Show  us  your  warrant  for  bap- 
tizing a  child  on  the  latter,  and  you  shall 
not  wait  long  for  ours  on  behalf  of  the  for- 
mer. Produce  your  text  from  the  Bible 
for  baptizing  one  or  another,  without  a 
personal  profession  made  by  the  subject; 
and  you  shall  soon  have  ours  tor  adminis- 
tering baptism  upon  the  declared  creed  of 
proxy. 


"  Vindicat.  of  Dis.sent.  part  iii.  jip.lBO,  167. 

t  Matt  iii.  6—10. ;  Acts  viii.  3r>,  37  ;  1  Pet.  iii.  21. 


PiEDOBAPTISM    EXAMINED. 


479 


Once  more:  Cattenburgh  informs  us, 
that  in  the  former  part  of  ihe  sixth  century 
many  opposed  infant  baptism.*  The  Pe- 
trobrussians  in  the  twelfth  century  main- 
tained, as  Venema  shows,  "That  Paedo- 
baptism  cannot  save  infants,  nor  the  faith 
of  another  be  profitable  to  tliem  :-'t  and 
Mosheim  assures  us,  that  "  Peter  de  Bruys, 
who  made  the  most  laudable  attempts  to 
reform  the  abuses  and  to  remove  the  su- 
perstitions that  disfigured  the  beautiful 
simplicity  of  the  gospel,"  insisted,  "  That 
no  persons  whatever  were  to  be  baptized 
before  they  came  to  the  full  use  of  their 
reason."!  Hence  J.  A.  Fabricius  calls  the 
Petrobrussians,  "  the  Anabaptists  of  the 
age."§  In  the  same  century,  according  to 
Venema,  there  was  another  sect  of  profess- 
ing Christians,  denominated  Publicans, 
who  asserted,  "  That  infants  are  not  to  be 
baptized  till  they  arrive  at  years  of  under- 
standing." The  same  Historian  mentions 
another  denomination  of  Christians  in  that 
age,  called  Arnoldists ;  who  he  says,  "con- 
sidered Psedobaptism  in  a  difierent  light 
from  that  of  the  Romish  church.  Concern- 
ing which  sect,  Bernard  exclaims,  Utinani 
tarn  sancB  esset  doctrincv,  qiiam  districtcp, 
•Uite.'"!!  I  will  conclude  this  Chapter  with 
the  following  concession  of  a  Roman  Cath- 
olic writer,  the  principle  of  which  will  here 
apply.  "  No  true  believer  now  doubts 
ot  purgatory ;  whereof,  notwithstanding, 
among  the  ancients  there  is  very  little  or 
no  mention  at  all."^ 


CHAPTER    III. 

TVie  high  Opinion  of  the  Fathers,  concern- 
ing the  Utility  of  Baptism.,  and  the 
Groituds  on  u-hich  they  proceeded  in  ad- 
ministering that  Ordinance  to  Infants, 
when  PcBdobaptism  became  a  prevailing 
Practice. 

ViTRiNGA.  "  The  ancient  Christian 
church,  from  the  highest  antiquity  after  the 
apostolic  times,  appears  generally  to  have 
thought,  that  baptism  is  absolutely  neces- 
sary for  all  that  would  be  saved  by  the 
grace  of  Jesus  Christ.  It  was  therefore 
customary  in  the  ancient  church,  if  infants 
were  greatly  afflicted  and  in  danger  of 
death ;  or  if  parents  were  aifected  with 
a  singular  concern  about  the  salvation  of 
their  children,  to  present  their  infants,  or 
children  in   their    minority,   to   the    bish- 


•  Spicileg.  TliBoI.  Chrief.  I.  iv  c.  Ixiv.  sect.  ii.  §  1. 
t  Hist.  Eccles.  torn.  vi.  p.  129. 
t  Ecclcs.  Hist.  cent.  .\ii.  part.  ii.  chap.  v.  §  7. 
5  Bibliographia  \ntiq.  p.  368.  HarTJ|.  1716. 
llUt supra,  pp.  130,   HI,  13C?.  Spe  rupin,cenr.  k'.\.  'iiv 
Sa  80. 
'Ill  Mrrninj   I',vrni;:e  ajairipi  V-'p"ry,  p  CVil, 


op  to  be  baptized.  But  if  these  reasons 
did  not  urge  them,  they  thought  it  better, 
and  more  for  the  interest  of  minors, 
that  their  baptism  should  be  deferred  till 
they  arrived  at  a  more  advanced  age ; 
which  custom  was  not  yet  abolished  in  the 
time  of  Austin,  though  he  vehemently  ur- 
ged the  necessity  of  baptism,  while  with 
all  his  might  he  defended  the  doctrines  of 
grace  against  Pelagius." — Observat  Sac. 
torn.  i.  1.  ii.  c.  vi.  §  9. 

2.  Venema.  "  The  ancients  connected 
a  regenerating  power,  and  acommunication 
of  the  Spirit,  with  baptism.  Justin  Martyr 
(Apol.  ii.  79,)  asserts  it  in  express  words  ; 
and  to  baptism  he  applies  that  saying  of 
our  Lord,  '  Except  a  man  be  born  of  water 
and  of  the  Spirit,  he  cannot  enter  into  the 
kingdom  of  God.'  Besides,  (Contra  Tryph. 
p.  231,)  he  asserts,  '  that  baptism  only  can 
cleanse  and  purify  a  penitent;'  where  it  is 
also  called,  '  the  water  of  life'.  .  .  .  Irenseus 
(Advers.  Hseres.  iii.  17,)  says,  '  That  Christ 
gave  to  his  disciples  the  power  of  regenerat- 
ing to  God,  when  he  sent  them  to  baptize.' 
And  Clemens  Alexandrinus  (Ptfdag.  i.  6,) 
says ;  '  Being  dipped,  or  baptized,  we  are 
illuminated;  being  illuminated,  we  are 
adopted  for  sons ;  being  adopted,  we  are 
perfected  ;  being  perfected,  we  are  render- 
ed immortal  :  whence  baptism  is  called 
grace,  illumination,  and  the  perfect  laver,' 
which  words  he  there  explains.  The  doc- 
trine of  Tertullian  is  of  a  similar  kind. 
Thus  he  speaks,  (De  Psenit.  c.  vi.)  'A  di- 
vine benefit,  that  is,  the  abolition  of  offences, 
is  ascertained  to  those  that  are  about  to 
enter  the  water;'  yet  only  in  respect  of 
such  as  repent.  In  his  book  concerning 
baptism,  he  explains  his  opinion  more  at 
large,  and  there  attributes  to  the  water,  by 
an  union  with  the  divine  virtue,  a  sanctify- 
ing power.  .  .  .That  baptism  is  connected 
with  the  remission  of  antecedent  sins,  and 
confers  a  sanctifying  power  on  the  person 
baptized,  is  the  undoubted  opinion  of  Cyp- 
rian, which  he  every  where  inculcates,  so 
that  there  is  hardly  any  need  to  produce 
the  particular  passages.  In  his  first  epistle 
to  Donatus  he  declares,  that  before  his  con- 
version it  seemed  impossible  to  him,  '  that  a 
person  should  all  on  a  sudden  put  of  sin,  in 
the  laver  of  the  salutary  water,'  which  he 
himself  had  exi)erienced ;  saying,  '  After- 
ward, by  the  help  of  the  generating  wa- 
ter, the  spots  of  the  former  time  are  cleans- 
ed away  ;  a  serene  and  a  pure  light  from 
above,  infuses  itself  into  the  peaceful  breast; 
afterward  a  second  birth,  the  Spirit  bein<r 
drawn  from  heaven,  restored  me  into  a  new 
man.'  In  his  sixty-third  epistle,  to  C.-rcil- 
ius,  he  expressly  says,  ']ly  baptism  tlie 
Holy  Spirit  is  received.'  In  his  seventieth 
c])isfle,  to  Januarius.  he  says,  '  It  i.-  ncces- 
nary,  therefore,   that  the   water  idiould    be 


480 


PiEDOBAPTISM    EXAMINED. 


a  man  be  born  of  water  and  of  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  heaven' 
.  .  .  .  Chrysostom  again  says,  '  If  an  infant 
die  without  baptism,  through  the  negli- 
gence of  the  presbyter,  wo  to  that  presby- 
ter !  but  if,  through  the  neghgence  of  the 
parents,  wo  to  the  parents  of  that  infant !'  " 
T/iesaitr.  Eccles.  torn.  i.  pp.  3,  G50. 

6.  Episcopius.  "  Pfedobaptism  was  not 
accounted  a  necessary  rite,  till  it  was  deter- 
mined so  to  be  in  the  Milevitan  Council, 
held  in  the  year  four  hundred  and  eight- 
teen." — Institut.  Theol.  1.  iv.  c.  xiv. 

7.  Dr.  Owen.  "  Most  of  the  ancients 
concluded,  that  it  [baptism]  was  no  less 
necessary;  unto  salvation  than  fiith  or 
repentance  itself" —  On  Justijication,  chap. 
ii.  p.  173. 

8.  Dr.  Wall.  "  If  we  except  Tertullian, 
Vincentius  [A.  D.  419]  is  the  first  man  up- 
on record  that  ever  said,  that  children  might 
be  saved  without  baptism  ;  If  bybeing  sav- 
ed, we  mean  going  to  heaven  ;  l"or  that 
many  before  him  thought  they  would  be  in 
a  state  without  punishment,  I  have  showed 
before.  .  .  .All  the  ancient  Christians,  with- 
out the  exception  of  one  man,  do  under- 
stand the  rule  of  our  Saviour,  (.lohn  iii.  5.) 
'  Verily,  verily.  I  say  unto  you,  Except  a 
man  be  born  of  water  and  of  the  Spirit,  he 
cannot  enter  into  the  kingdom  of  God,'  of 
baptism.  I  had  occasion  in  the  first  Part  to 
bring  a  great  many  instances  of  their  say- 

ngs,  where  all  that  mention  that  text,  from 
Justin  Martyr  down  to  St.  Austin,  do  so 
apply  it ;  and  many  more  might  be  brought. 
Neither  did  I  ever  see  it  otherwise  applied 
in  any  ancient  writer.  I  believe  Calvin  was 
the  first  that  ever  denied  this  place  to 
mean  baptism." — Hist,  of  Inf.  Bap.  part  i. 
chap.  XX.  pp.  232,  233  ;  part  ii.  chap.  vi.  p. 
354. 

REFLECTIONS. 

Reflect.  I.  Though  it  is  manifest  from  the 
concessions  and  assertions  of  learned  Pa^do- 
baptists  in  the  preceding  chapter,  that  there 
i.s  no  evidence  of  infant  baptism,  before  the 
time  of  Tertullian,  by  whom  it  was  oppos- 
ed ;  yet  from  these  quotations  it  plainly 
appears,  that  both  he  and  others  before  him 
spake  of  baptism  in  such  a  manner,  as  had 
a  natural  tendency  to  introduce  and  pro- 
mote Prodobaptism.  When  Justin,  for  in- 
stance, had  learned  to  call  baptism  the  xoa- 
ter  of  life,  and  to  interpret  John  iii.  5,  as 
relating  to  that  institution  ;  when  Clement 
of  Alexandria  had  ascribed  to  it  an  illumi- 
nating power  and  connected  adoption  per- 
fection, and  immortality  with  it  ;  and  when 
"Tertullian  had  pronounced  it  a  diivne bless- 
ing, which  ascertains  the  abolition  of  sin, 
and  is  attended  with  a  sanctifyinsr  energy  ; 


first  purified  and  sanctified  by  the  priest, 
that  he  may  be  able,  by  the  baptism  which 
he  administers,  to  wash  away  the  sins  of  a 
man  who  is  baptized  ;'  where  also  many 
other  things  of  a  similar  kind  occur.  In 
his  seventy-first  epistle,  to  Q,uintus,  he 
says ;  '  There  is  one  water  in  the  holy 
church,  which  maketh  sheep.'  In  his  sev- 
enty-second epistle,  to  Stephanus,  he  applies 
what  our  Lord  says  (.Tohn  iii.)  concerning 
the  necessity  of  regeneration,  to  baptism. 
In  his  seventy-third  epistle,  to  Jubaianus, 
these  remarkable  words  occur  ;  '  Thence 
begins  the  origin  of  all  faith,  the  saving 
entrance  to  a  hope  of  eternal  life,  and  a  di- 
vine grant  to  purify  and  quicken  the  ser- 
vants of  God  ;'  soon  after  he  also  attributes 
the  remission  of  sin,  and  sanctification,  to 
baptism  and  applies  to  it  John  iii,  5.  In  his 
seventy-fourth  epistle,  to  Pompeius,  he 
says,  '  We  are  born,  in  Christ,  by  the  laver 
of  generation.  Water  only  cannot  purge 
away  sins  and  santify  a  man,  unless  it  have 
also  the  Holy  Spirit.  It  is  baptism,  in 
which  the  old  man  dies  and  the  new  man 
is  born.'  Firmilianus  also,  in  the  seventy- 
fifth  epistle,  to  Cyprian,  among  the  effects 
of  baptism,  particularly  mentions,  '  wash- 
ing away  the  filth  of  the  old  man,  forgiving 
of  old  sins,  that  were  deserving  of  death 
making  persons,  by  a  heavenly  regenera- 
tion, the  sons  of  God  ;  and  a  restoration  to 
life  eternal,  by  the  sanctification  of  the  di- 
vine laver'. . .  .Gregory  Nazianzen  declares, 
(Orat.  xl.  p.  653,)  That  they  who  die  un- 
baptized,  without  their  own  fault,  go  nei- 
ther to  heaven  nor  hell ;  but,  if  they  had 
lived  piously,  to  a  middle  place."  Hist.  Ec- 
cles. tom.  iv.  iii.  secul.  ii.  §  124  ;  sec.  iii.  §  61  ; 
tom.  iv.  sec.  iv.  §  115. 

3.  Salmasius.  '•  An  opinion  prevailed, 
that  no  one  could  be  saved  without  being 
baptized ;  and  for  that  reason  the  custom 
arose  of  baptizing  infants."  Epist.  ad 
Jitstum  Paciuni,  apud  Van  Dale  Hist.  Bap- 
tism. 

4.  Hospinianus.  "  Austin,  when  writing 
against  the  Pelagians,  too  inconsiderately 
consigns  over  the  infants  of  Christians  to 
damnation thatdied withoutbaptism.  There 
^s  nothing  that  he  more  zealously  urges, 
nor  any  thing  on  which  he  more  firmly  de- 
pends, than  those  words  of  Christ,  '  Ex- 
cept a  man  be  born  of  water  and  of  the 
Spirit,  he  cannot  enter  into  the  kingdom  of 
God.'" — Hist,  tiacra.m.  1.   ii.   c.    ii.   p.  52. 

5.  Suicerus.  "  We  cannot  deny,  that 
many  of  the  ancients  maintained  the  ab- 
€!otute  necessity  of  baptism.  Chrysostom 
says,  'It is  impossible,  without  baptism,  to 
obtain  the  kingdom ;'  and  soon  after,  '  It 
is  impossible  to  be  saved  without  it'.  .  . 
This  opinion  concerning  the  absolute  ne 
cessity  of  baptism,  arose  from  a  wrong  un 
^lerstatsdaog  of  our  Lord's  v.'ords;  'Except[it  is  no  wonder,  that  in  the  time  of  Cyprian 


P  ^  D  O  B  A  P  T I  S  M    EXAMINED. 


481 


it  should  be  thought  necessary  lor  infants 
to  be  baptized,  and  that  Paedobaptisra 
should  become  a  prevailing  practice.  The 
language  of  this  venerable  African  is  like 
that  of  Rupert,  in  the  twelfth  century,  who 
says  ;  "Baptism  is  therefore  called  tinctio, 
in  Latin,  because  a  man  when  baptized  is, 
by  the  Spirit  of  grace,  altered  for  the  bet- 
ter,  and   is  rendered  very   different  from 


standing  of  John  vi.  53,  produced  infant 
communion  ;  as  we  shall  sec  in  its  proper 
place.  It  is  worthy  of  remark,  as  Mr. 
Richards  observes,  that '■  those  words  of 
our  Lord  were  the  principle  texts  that  could 
be  thought  of  ibr  some  time,  as  proper  to 
urge  in  their  favor.  How  vastly  are  the 
times  altered  since  !  What  heaps  of  texts 
the  modern  advocates    for  these  customs 


what  he  was  before.     He  was  a  son   of  are  able  to  quote  in  support  of  them,  which 


death  and  of  perdition ;  he  is  made  a  child 
of  life  and  of  acquisition.  He  was  a  son 
of  hell  ;  he  is  made  an  heir  of  God's  king- 
dom. He  was  an  enemy  of  God  ;  he  is  re- 
conciled and  made  a  child  of  God."*  A 
pernicious  opinion  this,  by  whomsoever 
espoused  !  The  language  of  Cyprian,  and 
of  others  in  following  times,  concerning  the 
energy  of  baptismal  water,  administer-ed 
occasion  for  the  apostate  Julian  to  reproach 
the  Christians,  with  reference  to  the  sol- 
emn Tite.t 

It  is  worthy  of  observation,  that  while 
Cyprian  stands  forth  as  the  first  patron  of 
infant  sprinkling,  he  appears  also  as  giving 
the  sanction  of  his  authority  in  favor  of 
holy  icater:  asserting  the  necessity  of  hav- 
ing the  baptismal  element  consecrated  by 
a  priest,  in  order  to  render  it  more  effectu- 
al for  the  washing  away  of  sin.  See  No 
2.|  Austin  and  others,  we  find,  in  the 
following  times,  proceeded  a  step  farther 
than  Cyprian  ;  and,  not  contented  with  as- 
serting at  an  extravagant  rate  the  utility 
of  baptism,  boldly  maintained  its  absolute 
necessity :  consigning  over  to  eternal  ruin 
all  such  infants  as  died  without  it.     See  No. 

4,  5.  Now  as  both  Cyprian  and  Austin 
were  African  bishops  there  is  reason  to 
conclude  with  Grotius,  "  That  anciently 
the  baptism  of  infants  was  much  more 
common  in  Africa  than  in  Asia,  or  elsewere 
and  with  a  greater  opinion  of  its  neces- 
sity."§  So  fond  of  baptism  were  the  super- 
stitious Africans,  that,  as  Deylingius  informs 
us,  they  frequently  baptized  the  dead.|| 

Reflect.  II.  From  the  quotations  before 
us  it  plainly  appears,  that  the  baptism  of 
infants  was  introduced  and  prevailed,  on  the 
supposition  of  its  being  a  necessary  mean 
of  human  happiness ;  and  that  this  weak 
surmise  was  founded  on  a  mistake  of  our 
Lord's  meaning,  in  John  iii.  5.     Sec  No.  2, 

5,  6,  7,   8.     In  like  manner  a  misunder- 


■  Apud  Majdehurg.  Cenlur.  cent.  xii.  p.  252. 

t  Vid.  nihiolh  Brt-ineiB.  rlass.  i.fascic.  iii.  p.  24^. 

5  Vid.  Quonstndiuiii,  Antiq.  Bib.  pars.  i.  cap.  iv.  sec', 
ii.  num.  i.  §  1?.  Tlie  present  form  of  consecratine  bap- 
iismal  water  in  ide  Church  of  Encland  is  as  fallows. 
"  Almighty  everUvinc  Ood  ....  regard,  we  beseecli  thee, 
the  supplications  of  thy  congreeaiion  ;  sarech'/y  this  wa- 
ter to  the  mystical  washin;;  away  of  sin  ;  anil  prant  that 
this  child,  now  to  he  bapti/od  therein,  may  receive  tlie 
fulne.ss  of  thy  grace,"— and  so  on.  Public  Baptism  of 
Infants. 

§  Apud  Poll  Synops.  ad  Mat.  xii;.  1-t. 

I  De  prudent.  Pastorial.  pars  iii.  c.  iii.  5  15. 

Vol.  1.— 1* 


the  ancients  could  never  think  ol";  while 
those  which  the  latter  thought  the  most  fa- 
vorable to  their  cause,  are  now  deemed  lit- 
tle, or  nothing  at  all  to  the  purpose  !  What- 
ever others  may  think  of  this  circumstance, 
I  must  confess  that  I  cannot  help  looking 
upon  it  as  rather  unfavorable  to  the  cause 
of  the  usages  in  question ;  ibr  had  they 
been  really  commanded  in  scripture,  one 
cannot  conceive  why  the  ancients  should 
not  have  been  as  well  acquainted  with  those 
commands  as  the  moderns;  especially,  as 
they  must  have  been  equally  interested, 
and  in  all  probability  took  no  less  pains  to 
find  them  out.  But  by  viewing  both  the 
customs  as  corniptions  of  Christianity,  the 
circumstance  at  once  ceases  to  be  mysteri- 
ous; as  it  is  well  known  that  the  ordinances 
of  [men]  are  capable  of  improvement; 
which  is  by  no  means  the  case  with  those  of 
Jesus  Christ."* 

In  regard  to  John  iii.  5,  it  may  be  obser- 
ved, that  had  our  divine  Teacher,  when  he 
declared  it  absolutely  necessary  to  be  "  born 
of  water  and  of  the  Spirit,"  intended  the 
ordinance  of  baptism  by  the  term  water; 
then  indeed  the  necessity  of  that  institution 
would  have  unavoidably  followed,  as  being 
placed  on  a  level  with  the  renewing  agen- 
cy of  the  Holy  Spirit.  But  were  that  the 
sense  of  our  Lord,  it  would  inevitably  follow 
that  a  positive  rite  is  of  equal  necessity 
with  the  renovating  influence  of  the  Holy 
Spirit ;  that  the  salvation  of  infants,  in 
many  cases,  is  rendered  impossible,  because 
numbers  of  them  are  no  sooner  born  than 
they  expire  ;  that  the  eternal  happiness  of 
all  who  die  in  their  infancy  must  depend, 
not  only  on  the  devout  care  of  their  parents 
but  also  on  the  presence  and  pious  benevo- 
lence of  administrators;  that  all  the  dying 
infants  of  Jews,  of  Mohammedans,  and  of 
Pagans,  are  involved  in  final  ruin ;  and 
that  multitude?  of  adults  must  also  perish, 
merely  for  the  want  of  baptism.  But  who 
can  imagine  that  the  Lord  should  place  our 
immortal  interests  on  such  a  footing,  as 
neither  tends  to  illustrate  the  grace  of  God, 
nor  to  promote  the  comfort  of  man,  on  such 
a  footing  as  is  quite  inimical  to  the  spirit 
of  that  maxim,  by  grace  ye  ahe  .saved; 
and  has  no  aptitude  to  excite  virtuous  tem- 
pers in  the  human  heart?     A  sentiment  of 

•  Ui.^tory  of  Antichrist,  p.  81. 


482 


P^DOBAPTISM    EXAMINED. 


this  kind  is  chiefly  adapted  to  enhance  the 
importance  of  the  clerical  character,  and 
to  make  mankind  consider  themselves  as 
under  infinite  obligations  to  a  professional 
order  of  their  fellow  mortals,  for  an  interest 
in  everlasting  blessedness.  Remarkably 
strong  is  the  following  language  of  Mr. 
Arch.  Hall  respecting  this  particular :  "  We 
might  well  say,  IVo  to  the  earth  !  if  it  were 
in  the  power  of  a  selfish  and  peevish  order 
of  men,  to  dispose  of  happiness  and  dam- 
nation according  to  their  humor."*  We 
may,  therefore,  safely  conclude,  that  the 
term  water,  in  our  Lord's  converse  with 
Nicodemus,  does  not  signify  baptism ;  and 
consequently  whatever  its  meaning  be,  the 
emphatical  passage  neitlier  enjoins  nor  en- 
courages the  administration  of  baptism  to 
infants.  Hence  it  appears,  that  the  main 
foundation  of  Psedobaptism  among  the  an- 
cients was  a  great  mistake  ;  and  as  such  it 
has  long  been  deserted  by  the  generality 
of  Calvinistic  Paedobaptists. 

Reflect.  III.  That  my  reader  may  see 
in  what  an  important  point  of  light  baptism 
is  considered  by  the  generality  of  modern 
Psedobaptists,  and  to  convince  him  that  it 
is  with  an  ill  grace  any  of  them  charge  us 
with  laying  an  unwarrantable  stress  upon 
it,  the  following  extracts  are  produced, 
partly  from  public  formulas  of  doctrine  and 
worship,  and  partly  from  the  writings  of  in 
dividuals.  Thus  then  the  church  of  Rome 
when  speaking  by  the  Council  of  Trent. 
"  If  any  one  shall  say  that  baptism  is,  not 
necessary  to  salvation,  let  him  be  accursed 
.  .  .  .Sin,  whether  contracted  by  birth  Irom 
our  first  parents,  or  committed  of  ourselves, 
by  the  admirable  virtue  of  this  sacrament 
is  remitted  and  pardoned  ....  In  baptism, 
not  only  sins  are  remitted,  but  also  all  the 
punishments  of  sins  and  wickedness  are  gra- 
ciously pardoned  of  God.  ...  By  virtue  of 
this  sacrament,  we  are  not  only  delivered 
from  those  evils  which  are  truly  said  to  be 
the  greatest  of  all,  but  also  we  are  enriched 
with  the  best  and  most  excellent  endow- 
ments ;  for  our  souls  are  filled  with  divine 
grace,  whereby  being  made  just  and  the 
children  of  God,  we  are  trained  up  to  be 
heirs  of  eternal  salvation  also.  ...  To  this 
is  added  a  most  noble  train  of  all  virtues, 
which,  together  with  grace,  is  poured  of 
God,  into  the  soul.  .  . .  By  baptism  we  are 
joined  and  knit  to  Christ,  as  members  to  the 
head  ....  By  baptism  we  are  signed  with 
a  character  which  can  never  be  blotted  out 
of  our  soul ....  Besides  the  other  things 
which  we  obtain  by  baplism,  it  opens  to  ev- 
ery one  of  us  the  gate  of  heaven,  which  be- 
fore, through  sin,  was  shut."t 


*  Gospel  Worship,  vol.  i.  p.  'JSS. 
Duty  anrl  Dort.  of  Bap.  pp.  19,  20. 

t  Concil.    Trident,  sess.  vii.   can 
Council  of  Trent,  pp.  166,  175. 


ii-ic  Mr.  Brarlbury's 
Catechism  of 


Cyril,  the  patriarch  of  Constantinople, 
expresses  his  own  faith,  and  that  of  the 
Greek  church,  respecting  baptism,  in  the 
following  manner.  ''  We  believe  that  bap- 
tism is  a  sacrament  appointed  by  the  Lord, 
which  except  a  person  receive,  he  has  no- 
communion  with  Christ ;  from  whose  death, 
burial,  and  resurrection,  proceed  all  the  vir- 
tue and  efficacy  of  baptism.  We  are  cer- 
tain, therefore,  that  both  original  and  ac- 
tual sins  are  forgiven,  to  those  who  are  bap- 
tized in  the  manner  which  our  Lord  requires- 
in  the  gospel ;  so  that  whoever  is  washed 
in  the  name  of  the  Father,  and  of  the  Son, 
and  of  the  Holy  Spirit,'  is  regenerated, 
cleansed,  and  justified."*  Stapferus,  when 
speaking  of  the  Greek  church  says  :  "  The 
Oriental  Christians  attributing  too  much 
effijcacy  to  rites  and  ceremonies,  it  is  na 
wonder  if  they  teach  the  absolute  necessity 
of  baptism  ;  that  without  it  no  one  can  be- 
come a  real  Christian ;  and  that  it  cannot 
be  omitted  in  respect  of  infants  without  en- 
dangering their  salvation:  so  that,  a  priest 
being  absent,  and  in  case  of  necessity,  bap- 
tism may  be  administered  by  a  layman,  or 
by  a  woman.  For  the  same  reason  they 
also  teach,  that  there  is  an  equal  necessity 
of  the  Lord's  supper;  which,  therefore,  they 
administer  under  both  species  to  baptized 
infants."! 

Let  us  now  examine  the  Protestant  con- 
fessions, respecting  this  afliiir.  Thus,  then, 
the  Confession  of  Helvetia  :  "  To  be  bap- 
tized in  the  name  of  Christ,  is  to  be  enrolled, 
entered,  and  received  into  the  covenant  and 
family,  and  so  into  the  inheritance  of  the 
sons  of  God  ;  yea,  and  in  this  life,  to  be 
called  after  the  name  of  God,  that  is  to  say, 
to  be  called  the  sons  of  God,  to  be  purged 
also  from  the  filthiness  of  sins,  and  to  be 
endued  with  the  manifold  grace  of  God,  for 
to  lead  a  new  and  innocent  life." Con- 
fession of  Bohemia :  "  We  believe,  that 
whatsoever  by  baptism,  is  in  the  outward 
ceremony  signified  and  witnessed,  all  that 
doth  the  Lord  God  perform  inwardly  ;  that 
i?^  that  he  washeth  away  sin,  begetteth  a 
man  again,  and  bestoweth  salvation  upon 
him  ....  For  the  bestowing  of  these  excel- 
lent  fruits   was   holy  baptism   given   and 

granted  to  the  church." Confession  of 

Augsburg:  "Concerning  baptism  they 
teach,  that  it  is  necessary  to  salvation,  as  a 
ceremony  ordained  of  Christ ;  also,  that  by 

baptisiu  the  grace  of  God  is  offered." 

Confession  of  Saxony  :  "  /  baptize  thee  ; 
that  is.  I  do  witness  that,  by  this  dipping, 
thy  sins  be  washed  away,  and  that  thou  art 
now  received  of  the  true  God." Confes- 
sion of  Wittenburg :  '•  We  believe  and  con- 
fess, that  baptism  is  that  sea,  into  the  bot- 


*  Conlrs^.  Ohrist.   Fidei,  cap.    xvi.  A  D. 
ceiD  Synl;;g.  Conle.^G.  fid.  Gfn^'v,  KjSl. 
t  Theolo,;.  Polem.  torn.  v.  p.  S2, 


llAil,ad  cal- 


P^DOBAPTISM     EXAMINED, 


483 


torn  whereof,  as  the  prophet  saith,  God  doth 

cast  all  our  sins.^^ Confession  of  Sueve- 

land :  "  As  touching  baptism,  we  confess, 
that  it  is  the  font  of  regeneration,  washeih 
away  sins,  and  saveth  us.  But  all  these 
things  we  do  so  understand  as  St.  Peter 

doth  interpret  them,  (1  Pet.  iii.  21.)"* 

Church  of  England  :  "Baptism,  wherein  I 
was  made  a  member  of  Christ,  the  child  of 
God,  and  an  inheritor  of  the  kingdom  of 
heaven  ....  How  many  sacraments  hath 
Christ  ordained  in  his  church  1  Two  only, 
as  generally  necessary  to  salvation  ;  that  is 
1o   say,   baptism   and   the   supper  of   the 

Lord  "t Westminster  Assembly  :  "  Be- 

Ibre  baptism,  the  minister  is  to  use  some 
words  of  instruction,  showing,  that  it  is  in- 
stituted by  our  Lord  Jesus  Christ;  that  it 
is  a  seal  of  the  covenant  of  grace,  of  our  in- 
grafting into  Christ,  and  of  our  union  with 
him,  of  remission  of  sins,  regeneration, 
adoption,  and  life  eternal.''^  Such  is  the 
language  of  modern  Psedobaptists  in  their 
public  formulas. 

The  following  extracts  are  from  the  wri- 
tings of  individuals  of  different  commun- 
ions. Thus  that  famous  reformer,  Luther : 
"There  is  in  the  baptism  of  infants,  the 
beginning  of  faith  and  of  a  divine  opera- 
tion, in  a  manner  peculiar  to  themselves."^ 
Gerhardus:  "The  sacrament  of  bap- 
tism does  not  profit  without  faith ;  never- 
theless it  is  the  efficacious  mean  by  which 
God  of  his  grace  works  I'aith,  regeneration, 
and  salvation  in  the  hearts  of  infants."' 
Buddeus:  "All  men  should  be  baptized, 
•who  are  to  be  brought  to  eternal  salvation 
....  No  one  can  be  saved  except  by  feith, 
as  our  Saviour  expressly  declares.  Now 
seeing  infants  cannot  be  brought  to  faith 
by  the  preaching  of  God's  word ;  it  fol- 
lows, that  it  must  be  effected  in  another 
way,  namely,  by  baptism :  by  which  men 
are  born  again  and  so  receive  faith,  as  our 
Saviour  declares.  .  . .  The  effect  of  baptism, 
which  has  the  nature  of  an  end,  is,  in  re- 
spect of  infants,  regeneration.  .  . .  That  ef- 
fect, therefore,  which  immediately  results 
from  baptism,  consists  in  regeneration  by 
which  faith  is  produced  in  infants  ....  In 
baptism  a  divine  virtue  is  connected  with 
the  water,  and  with  the  action  conversant 
about  it;  which  is  in  a  particular  manner  to 
be  regarded  ....  Baptism  is  not  a  mere 
sign  and  symbol,  by  which  a  reception  info 
the  covenant  of  grace  is  denoted:  but  by 
regeneration,  which  baptism  effiects,  we  are 
really  received  into  that  covenant ;  and  so 
are  made  partakers  of  all  the  blessings  pe- 
culiar to  it.  To  which  blessings  (be- 
sides remission  of  sins,  or  justification,  reno- 
vation, adoption  into  the  number  of  God's 


children,  a  right  to  the  heavenly  inheritance, 
and  a  certain  hope  of  eternal  life)  pertains 
communion  with  Christ,  and  with  his  mys- 
tical body  ....  Concerning  the  highest  ne- 
cessity of  baptism,  the  thing  itself  will  not 
suffer  us  to  doubt ;  seeing  it  is  expressly  as- 
serted, that  without  it  no  one  shall  enter 

the  kingdom  of  heaven,  (John  iii.  5.)"* 

Deylingius:  "Baptism  is  the  sacrament  of 
initiation,  and,  as  it  were,  the  gate  of  heav- 
en ;  in  which  a  man  is  regenerated  by  the 
washing:  of  water  and  the  word  of  God, 
purged  from  the  guilt  of  sin,  and  declared 
to  be  an  heir  of  all  celestial  blessings  .... 
If  Christian  parents  defer  the  baptism  of 
their  infants  ;  or,  seized  by  the  spirit  of 
Anabaptism,  or  of  fanaticism,  will  not  have 
them  baptized  at  all — then  by  the  authority 
of  the  consistory,  or  of  the  magistrate  of  the 
place,  the  infant  must  be  taken  from  the 
parents,  and  when  initiated  by  baptism  re- 
turned to  them."t Vossius  :  "In  infants, 

upon  whom  the  word  has  no  efficacy,  there 
is  room  for  the  sacraments  to  generate  faith 
in  them  ;  without  which  no  one  shall  see 
eternal  life  ....  It  is  manifest,  that  in  bap- 
tism we  are  born  again,  adopted,  received 
into  the  covenant  of  grace  ;  and  upon  that 
receive  remission  of  sins,  are  renewed  by 
the  Holy  Spirit,  and  made  heirs  of  the 
heavenly  kingdom."! Mr.  Isaac  Am- 
brose :  "  By  baptism  we  are  washed,  we 
are  sanctified,  we  are  justified,  in  the  name 
of  the  Lord  Jesus,  and  by  the  Spirit  of 

our  God."§ Dr.   Fiddes :    There  is  no 

"  reason  for  excluding  infants  from  baptism, 
as  it  is  a  means  of  reinstating  them  in  the 
favor  of  God,  or  of  conveying,  in  virtue  of 
God's  appointment,  inward  and  spiritual 
grace  ....  Baptism  is  a  means  of  convey- 
ing both  pardoning  and  sanctifying  grace, 
to  those  who  are  qualified  to  receive  it  as 
they  ought."|| Mr.  Gee:  "This  sacra- 
ment of  baptism  doth  confer  on  the  person 
baptized  the  grace  of  reniissionj  of  adoption, 
and  sanctificution  ....  It  is  granted,  that 
baptism  is  ordinarily  necessary  to  salvation; 
that  God  hath  made  it  the  instrument  of  re- 
mission, of  regeneration,  and  of  salvation 

to   us. ""IF Anonymous:    "It    [baptism] 

was  ordained,  that  the  baptized  person 
might  by  that  solemnity  pass  from  a  state 
of  nature,  wherein  he  was  a  child  of  wrath, 
into  a  state  of  adoption  and  grace,  wherein 
he  becomes  a  child  of  God  ....  Baptism 
was  instituted  lor  a  sign  to  seal  unto  bap- 
tized persons  the  pardon  of  their  sins,  and 
to  confer  upon  them  a  right  of  inheritance 
unto  everlasting  lile:  but  baptism  hath  this 
effect  upon  infants,  as  well  as  upon  adult 


*  Harmony  of  Confessions,  pccl.  xiii.  |i|i.  395—410. 
f  Catechism.  t  Directory,  arliclp  BiipUsni. 

5  Apml  Vf  nem.  Hist.  Eccle.s.  torn.  vii.  ]>.  107. 
I  Loci  Tlicolcij;.  toni.  iv.  Do  Bap.  sect.  195. 


■  Tlicolog.  Dosmat.  1.  v.  c.  i.  §  5,  G,  7,  8,  10. 
t  Do  Prudent,  Pastoral,  pars.  iii.  c.  iii.  §  2,  15. 

I  Dispiiiat.  tie  Bap.  Disp.  do  Sac.  Etflcac  §-lG,47  ;  i)l» 
put.  Iv.  §9.  §  Worlfs,  p.  19G. 

II  Ttieolog.  Pract.  b.  ii.  part  ii.  chap.  i.  pp.  I'f^i  ISl. 
V.  \>r>  servative  against  Popery,  title  vii.  pp.  20,  SJ. 


484 


P^DOBAPTISM     EXAMINED. 


persons ;  for  it  washes  them  clean  from 
original,  as  it  doth  men  and  women  both 
from  actual  and  original  sin.  I  say,  it 
washes  them  clean  from  original  sin,  and 
seals  the  pardon  of  it,  and  the  assurance  of 
God's  favor  unto  them."* Dr.  Water- 
land  :  "  Baptism  alone  is  sufficient  to  make 
one  a  Christian,  yea,  and  to  keep  him  such. 
even  to  his  life's  end;  since  it  imprints  an 
indeilihle  character  in  such  a  sense  as  never 

to  need  repeating."! Dr.  Whitby:  "The 

end  of  baptism  j  is]  the  remission  of  sins, 
and  the  effect  of  it  justification,  or  the  abso- 
lution of  the  baptized  person  from  his  past 
sins. "I Bp.  Wilson:  "I  believe  that  Je- 
sus Christ  is  the  Son  of  God.  It  was  upon 
this  declaration  of  the  eunuch,  that  he  was 
baptized  by  Philip ;  and  if  he  was  sincere, 
(which  Philip  could  not  tell,  nor  pretend  to 
know  his  heart,)  his  sins  were  forgiven  by 

that  act  of  Philip,  (Acts  xxii.  16.") It 

would  be  wicked  to  say,  that  the  eunuch,  by 
believing  in  Jesus  Christ,  would  have  had 
his  sins  forgiven,  though  he  had  not  been 

baptized."§ Dr.  Featley:  "BuTrrto,  from 

whence  baptize  is  derived,  signifieth  as 
well  to  dye,  as  to  dip ;  and  it  may  be,  the 
Holy  Ghost  in  the  word  baptism,  hath  some 
reference  to  that  signification,  because  by 
baptism  wc  chavge  our  hue.  For  as  Yar- 
row reporteth  of  a  river  in  Boeotia,  that  the 
water  thereof  turneth  sheep  of  a  dark  or 
dun  color  into  xehite  ;  so  the  sheep  of  Christ 
which  are  washed  in  the  font  of  baptism, 
by  virtue  of  Christ's  promise,  though  before 
they  were  of  never  so  dark,  sad,  or  dirty 
color,  yet  in  their  souls  become  white  and 

pure,  and,  as  it  were,  new  dyp.d.'''\\ The 

reader  will  here  excuse  a  remark,  by  way 
of  query.  Would  then  the  doctor  have 
treated  the  Baptists  in  such  an  illiberal  man- 
ner as  he  has  done,  if  he  had,  either  by  dip- 
ping or  sprinkling,  thoroughly  imbibed  that 
excellent  dye  o(  which  he  speaks?  Or 
would  his  calumniating  pen  have  recorded 
the  following  sentence  ?  "  The  resort  of 
great  multitudes  of  men  and  women  togeth- 
er in  the  evening,  and  going  naked,  into 
rivers  there  to  be  dipped  and  plunged,  can- 
not be  done  without  scandal. "][  What  a 
pity  it  is,  but  the  doctor  had  been  soundly 
plunged  in  Varro'sBceotian  river!  It  might 
have  rendered  his  mind  more  v/hite.  and 
his  language  more  fair,  and  then  the  Bap- 
tists would  not  have  been  so  dirtily  handled 
by  him.  Mr.  Obadiah  Wills  expresses  him- 
self thus:  "Baptism  h  Godi's  sheep-mark, 
as  Mr.  Ford  calls  it,  to  distinguish  those  that 
are  of  his  fold,  from  such  as  graze  in  the 
wild  common  of  the  world."**     It  is  rather 


"  Cases  to  Recover  Dissfinfers,  vol.  ii.  pp.  4!-l,  ■1)5. 
»  Disconrsfl  of  Fundamentals,  p.  48. 
:  Xr^tp  on  Acts  vjii.  .37  §  Ibid.  Acts.  viii.  41. 

I!  Dippers  Dipt,  p.  41,pflit.  7.  It  Thirl,  p.  30. 

■'  Inf.  Bap.  .\sferterl  anri  Vindicated,  p.  273. 


dubious,  however,  whether  the  excellent 
mark  will  prove  permanent ;  for  this  writer 
assures  us,  that  "the  covenant  of  grace  is 
not  absolute  and  saving  to  all  that  are  once 
within  it."*  Mr.  Burkitt  also,  speaking  of 
infants  under  the  notion  of  lambs,  calls  bap- 
tism "Christ's  ear-mark,  by  which  Clirist's 
sheep  are  distinguished  from  the  devil's 
goats."t  Thus  happily  have  these  authors 
provided  for  the  honor  of  baptism,  when  the 
disciples  of  Christ  are  considered  under  tlio 
notion  of  slieep;  for  it  washes  their  fleeces 
and  9?/ar/i's  their  ears. I  What  Paidobaptists 
maythink  of  such  language,  from  such  pens, 
I  cannot  pretend  to  say  ;  but  there  is  reason 
to  conclude,  that  were  any  of  the  Baptists 
to  talk  at  this  rate,  their  conduct  would  be 
exploded  with  the  keenest  ridicule. 

Remarkable  is  the  language  of  Dr.  Scott, 
when  showing  the  import  of  Matt,  xxviii. 
19.  Among  other  things  of  a  similar  kind, 
he  says :  "  By  this  commission,  Christ's 
ministers  are  authorized  and  constituted 
the  legal  proxies  of  a  Holy  Trinity,  in  the 
stead  of  those  blessed  persons,  to  seal  the 
new  covenant  with  the  baptismal  sign  to 
those  whom  they  baptize  ;  and  thereby  le- 
gally to  oblige  the  Father,  Son,  and  Holy 
Ghost,  to  perform  the  promises  of  it  to  all 
those  baptized  persons  who  perform  the 
the  conditions  of  it  ...  .  When  once  we 
have  struck  covenant  with  him  [God]  in 
baptism,  we  have  him  fast  obliged  to  us  to 
perform  his  part  of  the  covenant,  whenever 
we  perform  ours."§  Proxies  of  the  Holy 
Trinity— Legally  oblige  the  Father,  Son, 
and  Holy  Spirit — God  fast  obliged  to  us. 
Peter  tells  us  of  some  who  spake  "  great 
swelling  words  of  vanity  ;"  and  it  seems  as 
if  the  doctor  had  copied  after  them.  Mr. 
George  Whitefield,  remarking  on  John  iii. 
5,  asks  and  ansvvers  in  the  following  man- 
ner :  "  Does  not  this  verse  urge  the  abso- 
lute necessity  of  water  baptism?  Yes, 
where  it  may  be  had  ;  but  how  God  will 
deal  with  persons  unbaptized  we  cannot 
tell. "II  Mr.  John  Wesley,  among  various 
other  things  of  a  similar  kind,  says :  "  If  in- 
fants are  guilty  of  original  sin,  in  the  or- 
dinary way  they  cannot  be  saved,  unless 
this  be  washed  away  by  baptism. "1[  These 
extracts  bring  to  remembrance  an  observa- 
tion of  Buxtorl"  relating  to  the  opinion  of 
Jewish  rabbies  about  the  efficacy  of  circum- 
cision.    "It  is  almost  incredible,"  says  he, 

■  Inf.  Baj).  Asserted  and  Vindicated,  p.  195, 

t  In  Mr.  Keach's  Rector  Rectified,  p.  98. 

t  Mr.  Binahain  tells  us,  from  ClernenS  Alexandrinus, 
that  some  of  the  ancient  heretics,  "when  they  had  bap- 
tized men  in  water,  also  made  a  mark  upon  their  eara 
with  fire  ;  so  joining  water  baptism  and,  as  they  imasin- 
ed,  baptism  by  fire  together."  Oris-  Eccles.  h.  x.  chap, 
ii.  §  .3.  The  .lacobiles  and  others  of  the  Oriental  Chris- 
tians make,  with  a  hot  iron,  the  fienre  o{  a  cross  on  the 
foreheads  of  |ieiFons  baptized.  Vid.  Hoornbeekii  Mis- 
eel.  Sac.  1.  i.  c.  xvii.  §  16      Now/Ae?«are  marks  indeed. 

§  Christian  Life,  vol  ill.  pp.  23fi,  233.     lOdinb.  17.">4. 

II  Works,  vol,  iv.  pp.  S.^f;,  3,Vi.    U  Preservative,  p,  ISO. 


P  ^  D  O  B  A  P  T  I  S  M    E  X  A  M  I  x\  E  D 


485 


"  how  highly  they  extol  circumcision  ;  how 
arrogantly  and  impiously  they  are  frequent- 
ly boasting  of  it ;  while  they  despise  and 
condemn  us,  and  all  that  are  uncircumcised. 
Among  innumerable  other  things  they  say. 
'  That  circumcision  is  the  cause  why  God 
hears  their  prayers,  but  overlooks  and  neg- 
lects ours,  we  being  uncircumcised."'^' 
A  pernicious  opinion,  doubdess  deserving 
the  keenest  censure.  Nor  was  it  without 
reason  that  Mr.  Walter  Marshall  gave  the 
following  caution  :  "  Beware  of  making  an 
idol  of  baptism,  and  putting  it  in  the  place 
ofChrist."t 

The  necessity  of  this  caution  will  farther 
appear,  by  the  following  extracts  from  Mr. 
Matthew  Henry's  Treatise  on  Baptism, 
lately  published.  When  speaking  about 
the  ordinance  itself",  its  obligation,  and  the 
privileges  of  baptized  persons,  he  has  the 
lollowing  remarkable  words  :  Such  are  the 
privileges  which  attend  the  ordinance,  that 
if  our  Master  had  bid  us  do  some  great 
thing,  would  we  not  have  done  it.  rather 
than  came  short  of  them  1  much  more  when 
he  only  saith  unto  us,  wash  and  be  clean  ; 
wash  and  be  Christians  ....  The  gospel 
contains  not  only  a  doctrine  but  a  covenant, 
and  by  baptism  Vv'e  are  brought  into  that 
covenant  ....  Baptism  wrests  the  keys  of 
the  heart  out  of  the  hands  of  the  strong 
man  armed,  that  the  possession  may  be 
surrendered  to  him  whose  right  it  is  ...  . 
The  water  of  baptism  is  designed  for  our 
cleansing  from  the  spots  and  defilements  of 
the  flesh. I  ....  In  baptism  our  names  are 
engraved  upon  the  breast-plate  of  this  great 
High  Priest  ....  This  then  is  the  efficacy 
of  baptism  ;  it  is  putting  the  child's  name 
into  the  gospel  grant ....  We  are  baptized 
into  Christ's  death  ;  i.  e.  God  doth  in  that 
ordinance,  seal,  confirm,  and  make  over  to 
us.  all  the  benefits  of  the  dea.th  of  Christ 
....  Infant  baptism  speaks  an  hereditary 
relation  to  God,  that  comes  to  us  by  de- 
scent ....  Baptism  seals  the  promise  of 
God's  being  to  me  a  God,  and  tliat  is  great- 
ly encouraging ;  but  infant  baptism  in- 
creases the  encouragement,  as  it  assures 
me  of  God  being  the  God  of  my  fathers, 
and  the  God  of  my  infancy."^ 

•  Apiid.  Basnafiiiiu,  Exercit.  Hist.  Crit.  p.  591. 

t  My  St.  of  Sancliticat.  direct,  xiii. 

t  Whether  Mr.  Henry  conlines  the  cleansing  efficacy 
ofbaplismal  water  to  the  pollution  of  actual  sin,  or  wlieth- 
or  he  considers  its  admirably  purifyins  virtue  as  p*leiid- 
jns  to  innate  depravity  also,  is  not  very  clear.  If  ho  in- 
cludes boih  ideas,  he  altributes  more  to  baptism  than 
Ambrose  did  ;  who  represents  actual  sin  as  taken  aw:iy 
by  baptism,  but  hereditary  depravity,  by  washing  nf  the 
feet.  ■  Apud  Vencm.  Hist.  Eccles.  torn.  iv.  p.  122. 

§  Treatise  on  Bap.  pp.  12,40.42,43,59, 130,170,  1P3.201. 
Mr.  Bradbury  says,  That  your  cliildre.n  shall  be  sanctified 
"  from  their  inother's  womb,  upon  t.hcir  beiiifr  received 
in  this  ordinance,  is  makinv'  the  blessing  of  the  new 
rovenanr  come  by  the  will  of  men,  and  of  the  will  of  the 
lle.'h,  and  not  of  God.  But  'be  not  deceived;  God  is 
not  mocked.'  Do  not  think  so  idly  of  those  favors  that 
come  by  hi.s  Spirit."  Diitv  and  Doctrine  of  Baptism,  p. 
19. 


Such  are  the  language  and  sentiments 
of  Mr.  Henry,  respecting  the  utility  of  bap- 
tism !  Upon  which  1  would  here  observe, 
that  we  should  not  have  been  much  surpris- 
ed, if  afier  all  this  he  had  asserted,  with 
the  Council  of  Trent,  that  baptism  "  opens 
to  every  one  of  us  the  gate  of  heaven,  which 
before,  through  sin,  was  sliut  ;"*  or  if  he 
had  maintained,  with  many  of  the  ancient 
fathers,  and  with  Mr.  Dodwell  of  late,  that 
it  is  by  baptism  the  soul  is  rendered  immor- 
tal.! But  as  our  brethren  often  refer  us  to 
the  ancient  rite  of  circumcision,  and  to  the 
writings  of  the  Talmud,  for  instruction 
about  the  proper  subjects  of  baptism  ;  so, 
who  can  tell,  but  the  opinion  of  Jewisli  rab- 
bles, concerning  the  utility  of  circumcis- 
ion, may  be  of  use  to  direct  our  enquiries 
in  regard  to  that  of  baptism  ?  and  then,  per- 
liaps.  we  may  have  all  Mr.  Henry  says  con- 
firmed in  a  few  words.  Well,  you  have 
their  opinion,  as  expressed  by  one  of  them, 
in  the  lollowing  extract:  "  So  great  is  the 
virtue  of  the  precept  concerning  circum- 
cision, that  no  circumcised  person  goe.s 
down  to  hell  or  to  purgatory. "J  But  Avhat 
would  our  opposers  have  said,  had  a,  post- 
humous work  of  the  late  Dr.  Gill,  for  in- 
stance, appeared,  if  it  had  been  fraught 
with  such  high-flown  expressions  as  those 
of  Mr.  Henry,  concerning  the  vast  import- 
ance and  various  utility  of  baptism  ?  They 
would  have  spoken,  there  is  reason  to  think, 
in  some  such  manner  as  this :  "  The  doctor 
might  well  plead  for  his  beloved  inmiersion 
with  all  his  learning  and  zeal,  while  he 
imagined  that  such  were  its  blessed  ef^'ectsL•^ 
for,  surely,  he  never  could  suppose  that  a 
little  water  was  equal  to  these  advantages. 
It  appears,  however,  that  while  he  bends 
his  force  to  maintain  a  darling  practice,  he 
grossly  intrenches  on  the  honor  of  divine 
grace,  for  which  he  affected  to  be  thought 
an  able,  and  a  warm  defender;  that  same 
favorite  plunging  of  his  being  represented 
by  him,  as  little  short  of  a  substitute  for 
electing  love,  atoning  blood,  and  sanctify- 
ing influence.  For,  after  having  written 
many  a  long  page  against  the  Arminians, 
it  now  appears,  that  he  considered  the 
solemn  dipping  of  a  person  in  water,  as 
putting  his  name  into  the  gospel  grant ; 
as  wresting  the  key  of  his  heart  out  of  the 
hands  of  Satan  ;  as  putting  him  into  the  cov- 
enant ;  as  writing  his  name  on  the  breast- 
plate of  our  great  Hiirh  Priest;  as  cleans- 
ing him  from  the  defilements  of  the  flesh  ; 
as  making  him  a  Christian ;  as  sealing, 
confirming,  and  making  over  to  him,  all  the 


•  Catechism  of  llie  Council  of  Trent,  p.  175. 

♦  "Many  of  the  primitive  fathers  in  the  church  p.rpll- 
ritly  maintained  the  natur.il  ujorlidity  of  the  soul,  which, 
accordirijr  to  them,  was  only  exempt  from  dissolution  by 
baptism."     Dr.  Blacklock'sParaclesig,  p.  1^98. 

J  Apud  Witsiuin,  Miscel.  Sac,  torn.  ii.  cAercif.  xxi.  59. 


486 


PiEDOBAPTISM    EXAMINED, 


benefits  of  onr  Lord's  death — and  finally, 
as  sealing  the  promise  to  him  of  God  being 
to  him  a  God.  Admirable  plunging,  truly! 
Who,  on  such  grounds,  would  not  be  dip- 
ped, aye,  and  dipped  again  ?  Had  but  the 
doctor  soundly  proved  all  these  ipse  di.vits, 
we  should  no  longer  have  objected  against 
immersion,  as  being  either  dangerous  or 
indecent;  but  have  clieerfully  submitted  to 
it,  though  in  the  cold  of  Russia  and  in 
the  presence  of  ten  thousand  spectators." 
Such,  I  presume,  would  have  been  the  re 
marks  of  our  opponents  upon  it.  The  read 
er  perceives,  however,  that  it  is  not  Dr. 
Gill,  that  it  is  not  any  Baptist,  but  Mr.  Hen 
ry,  who  talks  at  this  wonderful  rate.  So 
far,  indeed,  are  the  Baptists  in  general  from 
attributing  more  efficacy  to  the  divine  ap 
pointment  than  their  opposers  do,  that  it  is 
manifest,  from  the  preceding  quotations 
their  expectations  from  it  are  abundantly 
less.  Nay,  the  very  learned  Buddeus,  who 
was  a  person  of  immense  reading,  and  well 
acquainted  with  their  sentiments  upon  the 
subject,  charges  them  with  greatly  depre- 
ciating the  ordinance,  in  point  of  utility 
His  language  is,  "  Their  principal  error 
consists  in  considering  baptism  as  a  mere 
sign,  or  symbol,  and  not  as  an  efficacious 
mean,  of  obtaining  grace."* 

Though  I  am  far  from  considering  Mr. 
Henry  as  avowing  the  natural  consequen 
ces  of  his  own  positions,  and  equally  far 
from  charging  them  upon  him  ;  yet  1  can 
not  but  viev;  the  positions  themselves  as 
unwarrantable,  extravagant,  and  of  a  dan 
gerous  tendency.  They  remind  me  of  the 
virtues  attributed,  both  by  ancients  and 
moderns,  to  the  sign  of  the  cross.  Thus, 
for  example,  Cyprian  :  "  In  this  sign  of  the 
cross,  there  is  salvation  to  all  who  have  this 

mark   in   their  lbreheads."t Ambrose  : 

"  All  prosperity  is  in  one  sign  of  Christ 
He  that  sows  in  it,  shall  have  a  crop  of 
eternal  life;  he  that  journies  in  il,  shall  ar 
rive  at  heaven  at  last."|  Once  more :  A 
Roman  Catholic  author  leaches  how  "  the 
most  ignorant  persons  may  become  true 
believers,  by  making  the  sign  of  the  cross."; 
Now  I  feci  mysell"  no  more  disposed  to  be 
lieve  that  baptism  is  the  mean  of  conveying 
to  infants,  or  to  adults,  all  those  capital  bles 
sings  oi'  which,  among  a  thousand  others 
Mr.  Henry  speaks,  than  I  do  to  receive  this 
doctrine  concerning  the  sign  of  the  cross  ; 
or  to  adopt  the  notion  of  ancient  Pagans, 
when  they  teach,  that  the  use  of  salt  and 
water  purifies  the  heart  ;||  or  to  imagine, 
with  some  of  the  Roman  Catholics,  that 
baptized  bells  have  a  mighty  efficacy   to 


•  Thpolos.  Ddsmat.  1.  v.  c.  i.  §  21. 

t  In  Mr.  Polhill's  Discourse  on  Schism,  p.  62. 

J  Ibid. 

§  In  Mr.  Clarkson's  Prar.t.  Div.  of  Papist.s,  p.  118. 

I  See  Mr.  Weston's  Reject,  of  Christ.  Miracles,  p.  357. 


frighten  away  devils  from  their  vicinity.* 
Yet,  calculated  as  the  language  and  senti- 
ments of  Mr.  Henry  are,  to  excite  in  the 
breasts  of  ignorant  persons  a  deceitful  de- 
pendence on  the  baptismal  rite,  it  is  mani- 
i'est  from  ecclesiastical  records,  that  things 
of  a  similar  kind,  and  often,  if  possible,  more 
grossly  erroneous,  have  been  asserted  by 
Pa?dobaptists  in  every  age,  from  the  time 
of  Cyprian  to  the  present  day.  And,  in- 
deed, when  it  is  considered,  that  an  unwar- 
rantable opinion  about  the  necessity  of  bap- 
tism, seems  to  have  laid  the  foundation  for 
baptizing  infants,  it  is  no  wonder  that  Psedo- 
baptists,  both  ancient  and  modern,  should 
frequently  represent  that  practice  as  vastly 
important.  To  a  dangerous  mistake  of  this 
kind,  the  espousers  of  infant  baptism  are 
apparently  more  liable,  than  such  as  bap- 
tize those  only  who  make  a  profession  of 
repentance  and  faith;  for  no  Baptist  minis- 
ter, without  notoriously  confronting  the 
grand  principle  on  which  he  proceeds  in 
administering  the  solemn  rite,  can  ever 
teach  that  baptism  is  a  mean  of  producing 
those  great  effects  which  Mr.  Henry  and 
a  thousand  others  have  mentioned.  To 
maintain,  with  a  resolute  perseverance, 
that  the  laws  of  Christ  relating  to  a  positive 
institution  should  be  strictly  observed,  is 
one  thing;  to  insist  upon  it,  or  to  insinuate 
that  baptism,  to  whomsoever  administered, 
is  the  medium  of  procuring  those  blessings 
to  which  we  advert,  is  another.  The  for- 
mer is  our  indispensable  duty;  the  latter  is 
pregnant  with  dangerous  consequences. 

Reflect.  IV.  That  baptism  is  of  real  im- 
portance to  the  church  of  Christ,  and  that 
believers,  in  a  cheerful  submission  to  it, 
have  reason  to  expect  a  blessing,  we  firmly 
maintain  ;  but  that  infant  baptism  is  big 
with  7nncJi  greater  advantages  than  adult 
baptism,  as  Mr.  Henry  insists,  we  cannot 
admit.  His  words  are  as  follow:  "That 
which  shakes  many  in  the  doctrine  of  infant 
baptism,  is  the  uselessness  (as  they  appre- 
hend) of  the  administration,  and  the  mighty 
advantages  which  they  fancy  in  adult  bap- 
tism. But  before  they  conclude  tlius,  they 
would  do  well  to  answer  Dr.  Ford's  proof 
of  this  truth,  That  there  is  much  more  ad- 
vantage to  be  made,  in  order  to  sanctifica- 
tion,  consolation,  and  several  other  Avays, 
of  the  doctrine  and  practice  of  infant  bap- 
tism, than  of  that  doctrine  and  practice, 
which  limits  baptism  to  personal  profession 
at  years  of  discretion. "f  Though  there  are 
few  assertions  in  this  respectable  author's 
treaties,  that  have  less  pretence  to  evidence 
from  scripture  than  the  passage  here  pro- 
duced, yet  he  speaks  with  an  uncommon 
degree  of  assurance.  This  reminds  me  of 
what  I  hav^e  somewhere  seen  remarked  con^ 


•  In  Ilist.  Poppry,  vol.  i.  p.  255. 
t  Treaties  on  Baptism, )).  17ii. 


P^DOBAPTISM    EXAMINED. 


487 


cerningBallarmine.  That  zealous  cardinal, 
it  has  been  observed,  when  he  had  the  least 
appearance  of  reason,  or  of  scripture,  for 
what  he  was  going  to  say,  commonly 
assumed  the  most  confident  airs,  and  was 
pretty  sure  to  introduce  it  with  a  proaildu- 
bio*  Now,  though  we  cannot  accept  of 
Mr.  Henry's  challenge  to  answer  Dr.  Ford's 
arguments  in  defence  of  this  bold  position, 
because  we  do  not  know  what  they  were  ; 
yet  we  will  suggest  a  kw  thoughts  against 
the  position  itselfj  and  leave  the  reader  to 
judge. 


cause  the  conscience  of  a  person  is  more 
tenderly  affected,  by  considering  what  was 
done  for  him,  while  incapable  of  moral 
agency,  ihan  by  reflecting  on  what  was 
done  by  him  and  upon  him,  with  the  full 
consent  of  his  will?  To  suppose  any  such 
thing  insults  the  understanding  and  feelings 
of  mankind.  For  as  Bp.  Sanderson  ob- 
serves, "In  personal  obligations,  no  man 
is  bound  without  his  own  consent;  and  a 
spiritual  obligation  which  is  in  the  con- 
science, must  necessarily  be  personal, 
as    every  one's    conscience   is   his   own ; 


What  then  can  be  the  reason  of  infant  land  such  an  obligation  cannot  pass  into 
baptism  being  much  more  advantageous  another  person."*  Children,  when  arrived 
than  adult  baptism?  Mr.  Baxter  himself  at  years  of  discretion,  may  be  told  that  they 
shall  answer  for  us,  by  giving  a  general 'Covenanted  with  God  when  baptized  in 
negative  to  the  bold  assertion.  "Upon  my  j  their  infancy;  but  as  engaging  to  be  the 
first  serious  study,"  says  he,  "I  presently; Lord's  is  a  personal  thing,  and  as  they 
discerned  that  infants  were  not  capable  of  [could  have  no  idea  of  such  transaction  at 
every  benefit  by  baptism,  as  are  the  aged. "tithe  time  of  their  baptism,  so  they  cannot 


To  be  more  particular.     Is  infant  baptism 
of  greater  advantage  than  that  of  adult; 
because  it  is  more  solemn  7    If  we  appeal 


have  any  recollection  of  it:  consequently, 
their  consciences  cannot  feel  an  obligation 
in  that  respect,  as  those  of  baptized  believ- 


to  Dr.  Wall,  his  answer  v.'ill   be  :    "  The  ers  may  and  ought.     The  writer  of  these 


baptism  of  an  infant  cannot  have  all  the 
solemnity,  which  that  of  an  adult  person 
may  have.  The  previous  fasting  and  pray- 
er, the  penitential  confessions,  the  zeal  and 
humility  and  deep  affection  of  the  receiver, 
may  be  visible  there,  which  cannot  be  in 
the  case  of  an  infant."|  Is  it  because  in- 
fants are  better  capable  of  reflecting  on  the 
nature,  the  design,  the  obligation  of  baptism, 
than   adults ;    or  because   they  are   more 

R roper  subjects  of  ministerial  exhortation  ? 
fone  will  pretend  the  one  or  the  other. 
Peter  speaks  of  baptized  persons  having 
the  answer  of  a  good  conscience  towards 
God;  and  Mr.  T.  Bradbury  tells  us,  "  that 
the  benefit  which  arises  from  this  ordinance 
is  owing  to  the  answer  of  a  good  con- 
i5cience."§  Is  it,  then,  because  infants  have 
a  better  conscience,  and  make  a  better  an 


pages  takes  it  for  granted,  that  the  register 
of  a  certain  parish  bears  testimony  to  his 
having  had  something  done  for  him  in  his 
inlancy,  called  baptism,  attended  with  all 
the  formalities  of  proxies,  of  thanksgivings 
for  his  being  then  regenerated,  and  so  on  ; 
but  he  knows  nothing  about  it,  except  by 
report.  Nay,  though  he  had  no  doubts 
concerning  the  validity  of  his  infant  sprink- 
ling till  he  was  grown  up ;  and,  through 
divine  goodness,  he  had  abiding  impres- 
sions upon  his  mind,  relating  to  his  best  in- 
terests, from  the  earliest  period  of  his  pres- 
ent remembrance  ;  yet  he  does  not  recollect 
a  single  instance  of  his  conscience  feeling 
itself  under  any  obligation,  in  virtue  of  those 
transactions.  He  considers  it  as  very 
strange,  and  quite  unprecedented  in  the  sa- 
cred volume,  that  any  one  should  have  a 


awer,  than  believing  adults?  That  cannot  [positive  rite  administered  to  him  according 
be;  for  as  the  minds  of  mere  infants  are | to  divine  api)ointment,  a  rite  which  must 
not  capable  of  comparing  their  own  conduct  not  be  reported;  and  that  the  recipient, 
with  the  rule  of  duty,  they  have,  properly 'through  the  whole  of  his  life,  should  entire- 
speaking,  no  conscience  at  all.     OurBreth-  ly  depend   upon   testimony  for  all  that  he 


ren,  indeed,  frequently  speak  of  covenant- 
ing with  God  in  baptism  :  but  mere  infants 
are  totally  ignorant ;  and  Mr.  Baxter  tells 
us,  "  It  is  a  known  rule  in  law,  that  consensus 
non  est  ignorantis^W  The  language  of 
common  sense,  as  well  as  of  casuists,  is : 
"  That  infants  are  not  capable  of  contract- 
ing')"¥  either  with  God  or  man.     Is  it  be- 


'  Antisozzo,  p.  TAb. 

t  Plain  Scrip.  Prool",Prpf.  p.  2. 

:  D.>I'enceolHist.  Inf.  liap.  404. 

§  Duly  and  Doct.  of  Bap.  p.  9. 

il  DLspiilat.  of  Rij;lil  to  Sac.  p.  9. 

H  Dr.  Ames,  De  f'(>[isciGntia,I.  V.  c.xlii.  §2.  Linihorcli 
informs  us,  that  Peler  Auterius,  an  eminent  minister 
anion;?  tlie  Albi^'enses,  was  accused  and  condemned  by 
th>"  Conn  of  Inqiii-silion,  for  sayinc,  amons;  olhor  tilings, 
"  That  water  baptism  perforraed  by  the  church  is  of  no 


knows  about  the  fact.  This,  it  is  plain, 
was  not  the  ca.=e  of  those  infants  that  were 
circumcised.  They  had  no  occasion  to  en- 
quire of  a  parent,  of  any  senior,  or  of  a  re- 
gister, whether  tlTe  sign  oi'circumcision  had 
passed  upon  them  ;  because,  from  the  ear- 
liest dawn  of  reason,  to  the  latest  period  of 
life,  the  unequivocal  mark  was  retained  in 
their  own  persons. 

Farther :  It  is  of  importance  here  to  ob- 
serve, what  our  opjioscrs  themselves,  I 
think,  will  allow.  That  the  proper  standard 


usp  to  cliildren,  hiTansr'  they  do  not  rnitsevt ;  nay,  they 
weep."     Hist.  Inqni-^it.  1.  i.  c.  viii.  i>.  31. 
*  De  Jurauienti  Obligalione,  praelect.  Iv.  §9. 


488 


P^DOBAPTISM    EXAMINED. 


of  usefulness,  in  reofard  to  any  positive  rite, 
is,  not  our  own  iancies,  or  feelings,  or  rea- 
son, but  divine  revelation;  and  that  even 
an  unscriptural  ceremony  may,  through  the 
kindness  of  Providence,  become  the  occa- 
sion of  spiritual  advantage  to  one  or  anoth 
er.  For,  without  intending  an  invidious 
comparison,  and  merely  for  the  sake  of  ar- 
gument, it  may  be  asked,  Whether  it  can 
be  asserted  with  prudence,  that  none  of  the 
Papal  superstitions  were  ever  improved  by 
Providence,  as  occasions  of  lasting  spiritual 
benefit  to  any  one  ?  But  yet,  as  Mr.  Stod- 
dart  observes,  '•  If  men  act  according  to 
their  own  humors  and  fancies,  and  do  not 
keep  in  the  way  of  obedience,  it  is  presump- 
tion to  expect  God's  blessing.  '  In  vain  do 
they  worship  me,  teaching  for  doctrines  the 
commandments  of.  men.'  "*  I  will  add,  in 
the  words  of  that  great  man,  Mr.  Jonathan 
Edwards:  '-Though  we  are  to  eye  the 
providence  of  God,  and  not  disregard 
his  works,  yet  to  interpret  them  to  a  sense, 
or  apply  them  to  a  use,  inconsistent  with 
the  scope  of  the  word  of  God,  is  a  miscon- 
struction and  misapplication  of  them.  God 
has  not  given  us  his  providence,  but  his 
word  to  be  our  governing  rule.  God  is 
sovereign  in  his  dispensations  of  providence. 
He  bestowed  the  blessing  on  Jacob,  even 
when  he  had  a  lie  in  his  mouth :  he  was 
pleased  to  meet  with  Solomon,  and  make 
known  himself  to  him,  and  bless  him  in  an 
extraordinary  manner,  while  he  was  wor- 
shipping in  a  high  place :  he  met  with  Saul, 
when  in  a  course  of  violent  opposition  to 
him,  and  out  of  the  way  of  his  duty  to  the 
highest  degree,  going  to  Damascus  to  per- 
secute Christ ;  and  even  then  bestowed  the 
greatest  blessing  upon  him,  that  perhaps 
ever  was  bestowed  on  a  mere  man.  The 
conduct  of  divine  Providence,  with  its  rea- 
sons, is  too  little  understood  by  us,  to  be 
improved  as  our  rule."!  Candid  and  cau- 
tious is  the  following  declaration  of  Dr. 
Owen  :  "  I  do  not  know  how  far  God  may 
accept  of  churches  in  a  very  corrupt  state, 
and  of  worship  much  depraved,  until  they 
have  new  means  for  their  reformation. 
Nor  will  I  make  any  judgment  of  persons, 
as  unto  their  eternal  condition,  who  walk  in 
churches  so  corrupted,  and  in  the  perform- 
ance of  worship  so  depraved. "|  Farther  : 
Were  the  dupes  of  Papal  superstition,  or 
our  Brethren  of  the  English  Establishment 
asked  what  advantage  they  have,  in  com- 
parison with  us  Dissenters  ;  they,  very  like- 
ly, would  answer  with  Paul  in  another  case, 
'•  Much,  every  way."  They  would  also,  no 
doubt,  mention  a  variety  of  particulars,  to 
prove  that  their  forms  and  rites  are  far  bet- 


*  In  Mr.  .Jonathan  Edward's  Enquiry  ir.to  Qii-.ilif.  fo: 
Commniiion,  p.  117, 
tut  yupni,  p.  131. 
J  Enquiry  into  the  Orig.  of  Churches,  p.  16S. 


ter  adapted  to  exercise  devotional  disposi- 
tions ;  and  so  to  promote  sanctification, 
consolation,  and  so  on  than  those  of  Dissent- 
ers. But  would  Mr.  Henry  have  consider- 
ed such  pretences  as  any  kind  of  proof,  that 
those  forms  and  ceremonies  are  warranted 
of  God  ?  No,  he  would  have  been  ready 
to  say,  '■  Show  us  your  authority  for  them 
in  our  only  rule  of  religious  worship,  and 
then  tell  us  how  useful  they  are." 

These  things  being  observed,  we  add : 
If  infant  baptism  be  so  very  useful,  the 
apostles  must  have  known  it  as  well,  and 
have  esteemed  it  as  highly,  as  our  author 
himself.  But  have  they  acted  as  if  they 
thus  knew  and  esteemed  it  ?  Their  immor- 
tal writings  make  a  considerable  volume ; 
and  in  that  heavenly  volume  they  have  re- 
corded their  own  faith  and  their  own  prac- 
tice. Conscious  of  being  amanuenses  to 
the  Spirit  of  wisdom,  they  intended  that 
sacred  book  should  be  considered  as  a  body 
of  doctrine  and  a  complete  code  of  law  for 
the  church  in  every  succeeding  age.  This 
being  the  case,  it  is  quite  natural  to  think, 
that  infant  baptism  should  make  a  capital 
figure  in  such  a  system  of  theological  doc- 
trine, of  spiritual  privilege,  and  of  religious 
duty,  if  they  had  known  and  viewed  it  in 
that  very  advantageous  pointof  light  which 
Mr.  Henry  did.  That  they  expressly  men- 
tion the  baptism  of  adults,  is  allowed  by  all ; 
and  that  iheir  baptism,  is  represented  in  the 
New  Testament  as  instructive  and  useful, 
is  denied  by  ^ew  ;  consequently,  if  the  bap- 
tism of  infants  be  onuch  more  adapted  to  pro- 
mote sanctification  and  consolation  than  the 
baptism  of  those  who  profess  faith,  it  is  but 
reasonable  to  suppose,  that  the  apostles 
would  insist  upon  it  in  a  degree  proportional 
to  its  greater  importance.  But  is  it  a  fact, 
that  Ptedobaptism  itself,  and  the  benefits 
resulting  tVom  it,  make  such  a  conspicuous 
figure  in  the  apostolic  writings  ?  That  the 
apostles  mention  baptism,  and  informs  us 
of  great  numbers  who  were  baptized,  are 
facts ;  but  where  do  they  mention  infant 
baptism  ?  That  they  mention  the  ordi- 
nance as  containing  matter  of  instruction, 
motives  to  holiness,  and  grounds  of  exhorta- 
tion, in  reference  to  baptized  believers,  is  a 
fact;*  but  where  is  Pa^dobaptism  repre- 
sented by  them,  as  containing  any  of  these 
things,  with  regard  to  children  when  they 
grow  up?  That  they  mention  baptism  as 
affording  grounds  of  reproof  to  disorderly 
professors,  is  a  fact  ;t  but  where  do  they 
mention  Pg;dobaptism  as  ministering  re- 
proof to  Christian  parents  t'or  neglecting  the 
education  of  their  children  ?  That  they  ex- 
hort and  caution  believing  parents  respect- 
ing their  children,  is  a  fact;  but  where  do 


■  Rom.  \\.  1 — .fj 
U;  1  Pet.iii.  21, 
t  1  Cor.  i.  1-^-1  e 


1  Cor.  i.  12-16,  and  .\v.  29;  Coi.  if. 


PiEDOBAPTISM    EXAMINED. 


AS9 


they  fetch  their  motives  from  infantbaptism? 
That  they  exhort  and  charge  children  to  be 
dutiful  to  their  parents,  is  also  a  fact;  but 
where  do  they  remind  children  of  their  filial 
obligations  being  enforced  by  having  been 
baptized  in  their  infancy,  or  exhort  them 
on  that  ground?  Yet,  had  Psedobaptism 
been  then  practised,  and  had  it  been  attend- 
ed with  such  vast  advantages  as  our  author 
pretends,  it  might  perhaps  have  been  as 
pertinently  urged  as  the  latter  part  of  the 
fifth  command,  on  account  of  its  being  more 
precisely  agreeable  to  the  gospel  dispensa- 
tion.* Mr.  Henry  it  is  plain,  did  not  fail  to 
exhort  both  parents  and  children  on  the 
ground  of  infant  baptism.  No,  he  treats  it 
as  a  capital  source  of  motives,  by  which  to 
enforce  the  performance  of  both  parental 
and  filial  duty,  though  the  apostles  hflve  not 
said  a  word  about  it  in  any  of  their  exhorta- 
tions. Candor  forbids  my  supposing,  that 
he  thought  himself,  either  more  wise  in  the 
choice  of  his  arguments,  or  more  zealous  in 
the  application  of  them  to  practical  purpo- 
ses than  those  ambassadors  of  Christ:  but 
yet  every  one  may  see  a  remarkable  differ- 
ence between  their  conduct  and  his,  in  this 
respect ;  which  difl'erence  must  have  had 
an>  adequate  cause.  I  cannot  help  thinking, 
therefore,  that  either  the  inspired  writers 
knew  nothing  at  all  of  Psedobaptism,  or  had 
a  very  mean  opinion  oi'it ;  for  it  seems  un- 
accountably strange,  that  they  should  all 
have  approved  the  practice,  and  yet  all 
agree,  on  such  a  variety  of  occasions,  in 
saying  nothing  about  it.  But  supposing  it 
was  practised  by  them,  and  that  they  con- 
sidered it  as  mtich  more  advantageous  than 
the  baptism  of  believers,  their  conduct  is 
yet  more  amazingly  strange  ;  because  they 
expressly  apply  the  latter  to  practical  pur- 
poses, though  entirely  silent  about  the  for- 
mer :  an  example  this,  which  our  opponents 
are  not  inclined  to  imitate.  Peruse  the 
writings  of  modern  Pjedobapiists.  and  you 
plainly  perceive  the  advantages  resulting 
from  baptism,  almost  entirely  confined  to 
that  of  infants.  Consult  the  apostolic  re- 
cords, and  you  find  them  all  connected  with 
the  baptism  of  aduhs.  We  may  now  ven- 
ture an  appeal  to.  the  reader,  whether  he 
would  not  suspect  any  unknown  author  of 
being  a  Baptist,  were  he  to  find  him  treat- 
ing on  all  the  various  topics  lately  enume- 
rated, and  yet  perceive  that  he  is  quite  si- 
lent about  infiint  baptism  ? 

The  following  passages  from  learned 
Psedobaptists,  mutatis  mutandis,  will  here 
apply  in  all  their  force.  Anonymous : 
"The  signingone'sself  with  the  cross  hath 
neither  command  nor  example  in  scripture, 
nor  any  promise  of  any  special  grace  or 
benefit,  to  be  thereupon  conferred ;  there- 


*  See  Eph.  vi.  1,  2,  3. 

Vol.  l.-J* 


fore,  there  is  no  reason  to  expect  any  such 
extraordinary   virtues  or   assistance   from 

using  the  same.'"* Mr.  Chillingworth  : 

"  Give  me  leave  to  wonder,  that  so  great  a 
part  of  the  New  Testament  should  be  em- 
ployed about  antichrist,  and  so  little,  and 
indeednoneatall,  about  the  vicar  of  Christ."! 

Dr.  Cave  :  '•  The  places  [of  scripture  | 

usually  alleged  to  make  good  their  claim 
[of  Papal  supremacy,]  are  so  far-fetched, 
and  so  little  to  their  purpose,  thai  they  con- 
tain alone  a  strong  presumption  against 
them.;  and  their  own  authors  sometimes 
speak  of  them  with  great  distrust.  Here, 
if  any  where,  sure,  we  may  safely  argue, 
without  daring  to  prescribe  rules  to  the 
most  High,  That  in  a  matter  of  so  great 
moment,  had  it  been  designed,  it  would  have 
been  most  explicitly  delivered,  and  solemn- 
ly   inculcated."!-^ Bishop   Stratford  : — 

"Were  it  so  good  and  profitable  lo  invoke 
the  saints,  as  the  Council  of  Trent  teaches, 
it  is  strange  that  so  great  a  lover  of  mankind 
as  St.  Paul,  when  he  so  frequently  com- 
mands us  to  pray,  and  hath  left  us  so  many 
directions  concerning  prayer,  should  whol- 
ly forget  to  teach  us  this  lesson.  Can  it 
be  supposed  a  worship  so  pleasing  to  God, 
when  God  hath  not  given  us  the  least  inti- 
mation in  his  word  that  it  is  so?  For  that 
it  hath  no  foundation  in  scripture  we  may 
be  assured,  when  so  great  a  man  as  car- 
dinal Perron  acknowledges,  that  neither 
precept  no  example  is  there  to  be  found  for 
it ;  and  when  other  learned  doctors  of  that 
church,  not  only  confess  the  same,  but  also 
give  us  several  reasons  why  no  mention  is 
made  of  it,  either  in  the  Old  or  New  Testa- 

ment."§ Turrettinus  :    "  The  invocation 

of  saints  has  neither  precept,  nor  promise, 
nor  example  in  scripture  on.  which  it  rests ; 
and,  therefore,  it  is  no  other  than  vicious 
and  condemnable^ will-worship.  The  invo- 
cation of  God  is  abundantly  urged  ;  but  the 
invocation  of  creatures  is  no  where  men- 
tioned."!!  Chemnitius  :  '•  There  is  not  in 

all  the  holy  scripture  any  passage  which 
teaches  the  invocation  of  saints;  no  com- 
mand is  found  that  requires  departed  saints 
to  be  invoked  ;  there  is  no  promise  that 
such  invocation  shall  be  acceptable  to  God, 
and  efficacious ;  that  is,  heard,  so  as  to  ob- 
tain grace  and  assistance  ;  there  is  no  ex- 
ample in  scripture  of  departed  saints  being 
invoi<ed  by  godly  persons ;  there  is  no 
threatening  in  scripture,  nor  any  example  of 
punishment,  against  them  who  do  not  invo- 
cate  the  .saints."^ Once  more:  Arch- 
bishop Tillotson  says  :  "  Does  either  our 
Saviour,  or  his  apostles,  in  all  their  particu- 


*  Hisl.  of  Popery,  vol.  i.  )).  110. 

♦  ReliL'.  of  Protest,  p.  AM. 

t  Preser%'alive  against  Popery,  title  i.  p.  137. 

SIbid.p.  ^ 

II  Institut.  loc.  xi.  f|ti8esf.  vii.  5  12. 

^  Evajii.  Concil  Triiioiil,  p.  Oil. 


490 


PiEDOBAPTISM    EXAMINED. 


lar  directions  concerning  prayer,  give  the 
least  intimation  of  praying  to  the  virgin 
Mary,  or  making  use  of  her  mediation  ? 
And  can  any  man  believe,  that  if  this  had 
been  the  practice  of  the  church  from  the 
beginning,  our  Saviour  and  his  apostles 
would  have  been  so  silent  about  so  consid- 
erable a  part  of  religion?  insomuch  that,  in 
all  the  epistles  of  the  apostles,  I  do  not  re- 
member that  her  name  is  so  much  as  once 
mentioned.  And  yet  the  worship  of  her  is 
at  this  day,  in  the  church  of  Rome,  and 
hath  been  so  for  several  ages,  a  main  part 
of  their  pubhc  worship ;  in  which  it  is  usual 
with  them  to  say  ten  Ave  Maries  for  one 
Pater  Noster  ;  that  is,  for  one  prayer  they 
make  to  almighty  God,  they  make  ten  ad- 
dresses to  the  blessed  virgin  ....  He  that 
considers  this,  and  had  never  seen  the  Bi- 
ble, would  be  apt  to  think,  that  there  had 
been  more  said  concerning  her  in  scripture, 
than  either  concerning  God  or  our  blessed 
Saviour ;  and  that  the  New  Testament 
were  full  from  one  end  to  the  other  of  pre- 
cepts and  exhortations  to  the  worshipping 
of  her  :  and  yet,  when  all  is  done,  I  chal 
lenge  any  man  to  show  me  so  much  as  one 
sentence  in  the  whole  Bible  that  sounds 
that  way  ;  and  there  is  as  little  in  the  Chris 
tian  writers  of  the  first  three  hundred 
years,"*  Ten  addresses  to  the  virgin  Mary 
for  one  to  the  divine  Majesty  says  our  learn- 
ed author.  So  we  may  say,  ten,  or  rather 
a  hundred  infants  are  sprinkled  in  these 
kingdoms,  for  one  person  that  is  immersed 
on  a  profession  of  faith ;  and,  to  our  great 
discouragement,  Mr.  Henry  tells  us,  that 
when  an  adult  is  baptized  on  such  profes- 
sion, it  is  far  from  being  so  advantageous 
to  him,  as  pouring  or  sprinkling  is  to  an  in- 
fant. Now,  "he  that  considers  this,  and 
had  never  seen  the  Bible,  would  be  apt  to 
think  that  there  had  been  more  said  con- 


cerning [Psedobaptism]  in  scripture,  than 
[about  the  baptism  of  adults ;]  and  that  the 
New  Testament  was  full,  from  one  end  to 
the  other,  of  precepts  and  exhortations  to 
the  [practice  of  infant  sprinkling:]  and  yet 
when  all  is  done,  I  challenge  any  man  to 
show  me  one  sentence  in  the  whole  Bible," 
by  which  it  is  either  enjoined  or  exempli- 
fied. How  much,  alas,  is  our  complaint 
like  that  of  Tillotson,  "  Ten  Ave  Maries  for 
one  Pater  Noster !" 

Once  more  :  Mr.  Pierce  and  Dr.  Priestly 
tell  us,  that  various  and  great  advantages 
would  probably  attend  the  revival  of  infant 
communion  among  us,  and  labor  to  restore 
the  practice  in  this  country  from  that  con- 
sideration. Were  Mr.  Henry  now  living, 
we  might,  therefore,  venture  to  return  his 
challenge,  by  saying  ;  Let  him  answer  the 
arguments  produced  by  Mr.  Pierce  in  favor 
of  that  hypothesis,  without  subverting  his 
own  for  the  utility  of  infant  baptism  for  it  is 
plain  to  us,  that  most  of  the  principles  on 
which  he  proceeds  to  prove  the  benefits  of 
Pgedobaptism,  would  equally  apply  to  infant 
communion.  In  a  word  ;  either  the  bap- 
tism of  infants  has  been  sadly  misrepresent- 
ed by  the  generality  of  those  who  have 
pleaded  for  it,  since  the  time  of  Cyprian ; 
or  it  is  calculated  to  do  immense  mischief 
to  the  souls  of  men,  by  leading  persons  to 
imagine,  that  they  were  born  again,  cleans- 
ed from  sin,  interested  in  all  the  benefits  of 
our  Lord's  death,  and  made  heirs  of  heaven 
by  what  was  done  for  them,  while  destitute 
of  reason — done  for  them,  in  many  cases, 
by  ungodly  priests  and  profligate  sponsors. 
For,  as  Dr.  Owen  has  well  observed,  the 
father  of  lies  himself  could  not  easily  have 
invented  a  more  deadly  poison  for  the  souls 
of  sinners ;  as  they  are  taught,  by  these 
unscriptural  dogmas,  to  rest  satisfied  with 
a  supposed  regeneration  by  their  baptism.* 


•  Preservative  against  Popery,  title  iii.  p.  233. 


'  Tlieologoumena,  1.  vi.  c.  v.  §  3.    Brem. 


THE  END. 


AN  EXAMINATION 

OP 

DR.   DWIGHT'S  DISCOURSES 

ON 

BAPTISM, 

CONTAINED  IN 

HIS     SYSTEM    OF     THEOLOGY     EXPLAINED    AND 

DEFENDED. 


BY  F.  L.  COX,  D.  D.  LL.  D. 

OF  LONDON. 


EXAMINATION. 

The  celebrity  of  the  -vriter,  not  the  force 
of  his  arguments  induces  me  to  notice  dis- 
tinctly, but  briefly,  the  erroneous  statements 
of  Dr.  Dvvight,  on  the  subject  of  baptism. 
They  occur  in  the  volumes,  entitled  "  The- 
ology," which  have  obtained  an  extensive 
circulation  in  this  country;  but.  in  remark- 
ing upon  them,  so  far  am  I  from  any  desire 
to  detract  from  the  general  merits  of  the 
publication,  that  I  hail  its  appearance,  and 
rejoice  in  its  popularity. 

The  discourses  in  question  comprehend 
a  view  of  the  reality  and  intention  of  bap- 
tism;  the  objections  against  infant  baptism; 
the  direct  arguments  in  its  favor;  the  sub- 
jects ;  and  the  mode  of  its  administration. 

In  the  first  of  these  sermons,  there  are 
many  just  and  important  sentiments,  and 
only  one  passage  that  requires  particular 
animadversion.  The  Doctor  states,  that 
'■when  ciiildrendie  in  infancy,  and  are  scrip- 
turally  dedicated  to  God  in  baptism,  there 
is  much,  and  very  consoling  reason  furnish- 
ed, to  believe  that  they  are  accepted  be- 
yond the  grave."  He  further  says,  "  there 
is  I  think,  reason  to  hope  well  concerning 
other  children,  dying  in  infancy;  but  there 
is  certainly  peculiar  reasons  lor  Christian 
parents  to  entertain  strong  consolation  with 
regard  to  their  offspring." 

Will  it  be  believed,  that  the  only  passa- 
ges Dr.  Dvvight  adduces,  in  support  of  his 
theory,  are  in  direct  opposition  to  it?  Yet 
such  is  the  fact ;  and  how  so  sensible  a  di- 
vine could  have  been  betrayed  into  such  an 
inconsistency,  seems   really   inexplicable; 


unless  it  be  imputed  to  the  grossest  preju- 
dice. He  quotes  from  Matt.  16.  "  Out  of 
the  mouth  of  babes  and  sucklings,  thou  hast 
perfected  praise ;"  which  is  our  Saviour's 
application  of  the  prophecy  in  the  eighth 
Psalm,  to  the  circumstance  of  the  children 
in  the  temple,  crying  "  Hosannah  to  the 
Son  of  David."  What  application  have 
these  passages  to  the  baptism  of  infants,  or 
to  their  dying  in  infancy  ?  Dr.  Dwighf, 
indeed,  has  attempted  to  excite  in  his  read- 
er's mind  the  idea  that  there  is  some  rele- 
vancy, by  insinuating  that  "  it  is,  perhaps, 
improper  to  say,  that  praise  is  perfected  on 
this  side  of  heaven."  How  can  it  be  im- 
proper to  sa\'  so  when  Christ  has  himself 
declared,  that  it  was  the  case — that,  in  what- 
ever sense  the  term  is  to  be  understood,  it 
was  perfected  in  the  celebrations  of  the 
children  in  the  temple  ?  Besides,  whether 
perfected  in  heaven  or  on  earth,  were  these 
exulting  children  infants,  and  were  they 
the  baptized  offspring  of  ^e/iei'/nj?  parents? 
Dr.  Dwight  also  adduces:  "Suffer  the  lit- 
tle children  to  come  unto  me,  and  forbid 
them  not,  for  of  such  is  the  kingdom  of 
heaven."  Did  they  come  to  be  baptized? 
Surely  not,  but  to  be  "  Wes.^a/."  Were 
these  little  children  the  offspring  of  beliei>- 
ing  parents,  and  is  the  language  e.vchisive 
in  its  meaning,  or  discriminating  in  its 
terms?  Were  they  not  a  promiscuous  as- 
semblage? And  admitting  that  the  words 
are  applicable  to  the  state  beyond  the 
grave,  do  they  not  comprehend  all  children, 
children  as  si'ch,  children  of  every  class? 
The  only  other  citation  is,  "  The  promise  is 
to  you  and  to  your  children  ;"  and  the  com- 


492 


cox     ON     BAPTISM 


ment  is  pufficiently  curious:  "  If  this  prom- 
ise is  extended  in  any  sense  to  those  who 
die  in  infancy,  and  conveys  to  them  any 
blessings,  they  must  be  tbund  beyond  the 
grave."  Whetlier  any  one  ever  thouirht 
of  so  extending  it,  or  whether  the  Doctor 
intended  his  (loybt  to  be  taken  for  proof, 
we  cannot  tell ;  in  either  case,  the  state- 
ment does  not  merit  a  formal  refutation. 
Where  then  is  the  "  peculiar  reason."  for 
the  exclusive  consolation  which  Christian 
parents  may,  it  is  supposed,  entertain  ? 
And  why,  if  baptism  is  to  confer  the  heav 
enly  glory,  is  there  reason  to  "  hope  well" 
of''  other  children  ?"  Really,  the  confusion 
that  pervades  this  whole  paragraph,  is  such, 
that  had  it  been  iband  in  the  work  of  a  ju- 
dicious and  sensible  divine  of  a  distant  age 
and  another  language,  few  critics  would 
have  hesitated  in  pronouncing,  from  intrin- 
sic evidence,  upon  its  spuriousness  ! 

The  next  discourse  relates  to  the  proper 
subjects  of  baptism  ;  these  are,  it  is  said, 
"all  those  who  believe  in  Christ,  and  pub- 
licly profess  their  faith  in  him,"  and  "  the 
infant  children  of  believers  :"  the  latter  doc- 
trine, it  is  added,  has  been  extensively  dis- 
puted and  denied  ;  Dr.  D.  therefore  propo- 
ses to  state,  and  answer  the  objections 
against  it.  I  shall  not  now  inquire,  whether 
he  has  omitted  to  mention  any  of  the  objec 
tions,  but  examine  his  replies  to  those  which 
he  has  introduced.  For  the  sake  both  o  " 
brevity  and  perspicuity,  I  shall  adopt  a 
methodical  arrangement  of  the  objections, 
the  Doctor's  answer  and  my  own  reply. 

Obj.  1.  "  It  is  stated  by  the  opposers  of 
this  doctrine  (Infant  Baptism,)  that  it  is  not 
enjoined  by  any  express  declaration  in  the 
Scriptures." 

Dr.  D^s  Answer.  There  are  many  duties 
incumbent  on  us  which  are  neither  express- 
ly commanded  nor  declared  in  Scripture 
The  principle  on  which  the  objection  is 
founded  is;,  "nothing  is  our  duty  which  is 
not  thus  commanded  or  declared  in  the 
Scriptures."  According  to  this,  woman 
are  under  no  obligation  to  celebrate  the 
Lord's  Supper,  parents  to  pray  for  their 
children,  mankind  to  observe  the  Sabbath 
rulers  to  defend  the  country,  or  to  punish 
crime.  Itisimpossihlethe  Scriptures  should 
specify  all  the  doctrines  and  duties  necessary 
to  be  believed  and  practised. 

Repli/.  Dr.  Dwiglit  has  confounded  in 
his  argument,  the  obvious  distinction  be- 
tween a  positive  duty  and  a  moral  obliga 
tion.  A  moral  duty  is  commandr.d  because 
it  is  rights  a  positive  institute  is  only  lisrht., 
because  it  is  commanded.  All  moral  dot ie^ 
arise  out  of  general  principles  ;  the  princi 
pies  being  given,  the  diversified  application 
of  those  principles  does  not  require  to  he 
stated  in  detail.  For  instance  ;  the  kind  of- 
fices of  the  good  Samaritan  were  not  per- 
ibrmed  from  obedience  to  any  specific  com 


mand  ;  but  his  sympathies  being  excited  by 
"istress,  his  duty  arose  out  of  the  principle 
involved  in  the  general  precept,  "  Thou 
shalt  love  thy  neighbor  as  thyself"  On  the 
other  hand,  all  positive  institutions  are 
founded  on  express  scriptural  directions; 
so  that  the  obligation  to  observe  them  can 
be  traced  to  no  other  source  than  simply 
the  expression  of  the  divine  will.  Consider 
for  a  moment  the  flexibility  of  Dr.  Dwight's 
argument,  and  how  a  Protestant  would  be 
annoyed  by  it  were  it  in  the  hands  of  a  Pa- 
pist. The  latter  would  require  nothing 
more  of  his  Protestant  antagonist,  than  the 
admission  of  a  principle  which  should  con^ 
bund  this  distinction.  Once  admit  the  in- 
ferential reasoning  with  regard  to  positive 
institutes,  which  is  legitimate  as  applied  to 
moral  duties,  and  you  open  a  door  wide 
enough  to  admit  all  the  mummeries  of 
Popery. 

Obj.  2.  "  There  is  no  certain  example 
of  infant  baptism  in  the  Scriptures." 

Dr.  D^s  Answer.  There  is  no  instance 
in  which  it  is  declared  in  so  many  terms 
that  infants  were  baptized.  There  are  in- 
stances in  which  the  factis involved :  house 
aiifl  household  denote  children. 

Reply.  If  according  to  the  doctor's  con- 
cession, there  is  no  instance  in  which  it  is 
declared  infants  were  baptized,  the  objec- 
tion is  valid  ;  for  of  course  there  cotdd  be  by 
his  own  showing,  no  e-vample  of  infant  bap- 
tism. If  it  were  even  invoh^ed^  there  is  still 
no  example ;  it  is  only  inference,  and  an 
inference  which  has  nothing  to  sustain  it  j 
for  that  hoitse  miil  household  necessnTily  de- 
note children  we  deny,  both  on  critical  and 
historical  grounds. 

Obj.  3.  "Children  cannot  be  the  subr 
jects  of  faith ;  and  faith  is  a  necessary  quali- 
fication for  baptism." 

Dr.  D^s  Answer.  John  the  Baptist  was 
filled  with  the  Holy  Ghost  from  the  womb; 
and  was  "  unquestionably  a  s^ir/cc^  o//ai<A 
in  such  a  manner,  that,  had  he  died  in  in- 
fancy he  would  certainly  ha,ve  been  received 
1.0  heaven. 

Reply.  The  doctor  has  confounded  the 
distinction  between  faith  and  holiness.  An 
infant  mav  be  sanctified  from  the  womb, 
but  cannot  believe.  The  remark  therefore, 
amounts  to  nothing,  as  directed  against  the 
principle  which  requires /a/</i,,  not  holiness, 
as  prerequisite  to  baptism. 

Obj.  4.  "  Infants  cannot  make  a  profes- 
sion of  faith  ;  and  such  a  profession  is  a  ne- 
cessary qualification  ibr  baptism." 

Dr.  D''s  Answer.  That  a  profession  of 
faith  is  necessary  in  all  instances  cannot  be 
be  proved.  Cornelius  and  they  that  were 
with  him  made  no  such  profession  and  none 
was  demanded  by  Peter,  Acts  xi. 

liephj.  Of  the  persons  in  question  it  \a 
said  tliat  they  spake  with  tongues,  and 
magnified  God.    The  Doctor  has  not  in- 


cox     ON     BAPTISM. 


493 


formed  us  how  those  who  spake  with 
tongues  and  magnified  God,  were  silent 
and  passive  recipients  of  baptism  !  Sup- 
pose, however,  it  were  proved  that  a  pro- 
fession  of  faith  was  not  demanded,  did  the 
apostles  dispense  with  the  possession  of  that 
principle  !  It  is  for  the  possession  of  faith 
we  contend,  and  for  the  evidence  of  that 
possession.  The  objection  is  not  fairly  sta- 
ted: we  demand  either  profession  or  evi- 
dence in  all  cases ;  the  latter  is  generally 
given  by  means  of  the  former,  as  well  as 
by  the  general  conduct  of  the  individual. 
But  infants  are  incapable  either  of  profess- 
ing or  giving  evidence  of  that  of  which  they 
cannot  be  the  subjects. 

Obj.  5.  '•  Persons  baptized  in  infancy 
prove  that  they  were  improper  candidates 
for  this  ordinance  by  the  future  degeneracy 
of  their  conduct." 

Dr.  D^s  Answer.  The  real  amount  of 
this  objection  is  that  no  persons  can  be 
proper  subjects  of  baptism,  to  the  human 
eye,  who,  after  their  reception  of  this  sacra- 
ment, prove  themselves  to  be  unrenewed. 
The  objection  fails  because  it  proves  too 
much.  If  we  are  required  to  baptize  none 
but  those  who  are  regenerated,  it  is  neces- 
sary we  should  know  whether  tlie  candi 
dates  are  regenerated  or  not. 

Reply.  It  is  necessary  that  we  should 
have  satisfactory  evidence  of  the  regenera- 
tion of  the  candidate  for  baptism  prior  to 
the  performance  of  tJie  rite  ;  to  knoiv  what 
is  the  state  of  the  heart  is  the  exclusive 
prerogative  of  Deity.  With  respect  to 
those  who  have  arrived  at  the  period  of  per- 
sonal responsibility,  evidences  may  be  ob- 
tained, according  to  our  Saviour's  declara- 
tion, "  By  their  fruits  ye  shall  know  them:" 
they  are  capacitated  to  repent,  and  to  "bring 
forth  fruits  meet  for  repentance."  But  what 
can  be  said  of  unconscious  infants,  who  are 
altogether  incapable  of  supplying  evidence 
of  any  kind  that  they  are  the  proper  sub- 
jects of  baptism,  if  the  sanctification  ol"  their 
incipient  powers  be  a  prerequisite  to  the 
administration  of  this  ordinance?  They 
are  heirs  of  a  depraved  nature;  and  what 
evidence  can  any  one  give  that  he  is,  or 
ever  will  be  the  subject  of  that  grace  which 
alone  can  sanctify  the  soul?  That  ail  are 
not  renewed  in  infancy  is  lamentably  evin- 
ced by  the  subsequent  lives  of  thousands 
with  regard  to  whom  the  symbolical  repre- 
sentation of  their  regenerate  state  is  awful- 
ly premature.  That  some  may  be  sanctified 
from  the  womb  we  do  not  question  ;  but  we 
possess  no  means  of  distinguishing  between 
them  and  others  ;  the  difference,  wide  as  it 
is,  can  only  be  evident  to  him  in  whose  pur- 
poses of  sovereiCTn  mercy  they  are  included. 
This,  however  is  not  the  condition  of  adults, 
who  are  both  capable  of  professing  their 
faith  in  Christ,  and  of  proving  the  gcnu- 
inenesss  of  tlieir  profession  by  the  purify  of 


their  conduct.  That  these  signs  may,  in 
some  instances,  be  counterfeited  is  nothing 
to  the  purpose.  In  fact  Dr.  Dwight  has 
confounded  the  distinction  between  being 
misled  hy  false  evidence,  and  acting  without 
any  evidence  at  all.  A  jury  may  be  deceiv- 
ed, and  often  have  been,  by  false  and  per.- 
jured  witnesses ;  but  who  would  thence 
infer  the  safety  of  condemning  men  without 
evidence  ?  The  application  of  the  principle 
of  Dr.  Dwight's  argument  to  judicial  pro- 
ceedings will  at  once  illustrate  its  fallacy. 
It  would  be  a  singular  position,  indeed,  that 
the  absence  of  all  evidence  is  a  sufficient 
ground  of  action.  The  question,  therefore, 
returns :  Would  the  apostles  have  baptized 
any  one  without  even  the  slightest  evidence 
that  the  candidate  was  the  subject  of  that 
moi^al  transformation  which  the  rite  of  bap- 
tism was  designed  to  symbolize  ?  Let  our 
opponents  seriously  consider  and  candidly 
answer  this  question. 

Obj.  6.  "  All  baptized  persons  are,  by 
that  class  of  Christians  to  whom  I  have 
attached  myself  considered  as  members  of 
the  Christian  church ;  yet  those  who  are 
baptized  in  infancy  are  not  treated  as  if 
they  possessed  this  character.  Particularly 
they  are  not  admitted  to  the  sacramental 
supper,  nor  made  subjects  of  ecclesiastical 
discipline." 

Dr.  D^s  Answer.  The  conduct  and  opin- 
ions of  those  with  whom  I  am  connected 
are,  in  a  greater  or  less  degree,  erroneous 
and  indefensible.  If  baptized  infants  are 
members  of  the  Christian  church,  we  are 
bound  to  determine  and  declare  the  nature 
and  extent  of  their  membership.  That 
they  are  members  of  the  church  I  believe. 
All  persons  are  baptized  not  in  but  into 
the  name  of  the  Father,  the  Son,  and  the 
Holy  Spirit;  that  is,  they  are  introduced 
into  the  family  of  God,  and  are  called  god- 
ly, Christians,  spiritual,  sons  and  daughters 
of  God,  and  children  of  God,  throughout 
the  scriptures.  All  persons  baptized,  there- 
fore, are  members  of  the  Christian  church. 
Still  they  are  not  members  in  the  sense 
commonly  intended  by  the  term.  The 
word  church  has  various  significations;  de- 
noting the  invisible  kingdom  of  Christ, 
consisting  of  all  who  are  sanctified;  the 
visible  kingdom  consisting  of  all  who  have 
publicly  professed  religion,  and  their  bap- 
tized offspring ;  any  body  of  Christians, 
holding  the  same  doctrines,  and  united  in 
the  same  worship  and  discipline;  and 
Christians  Avho  worship  together  in  the 
same  place.  Hence,  when  persons  baptiz- 
ed in  infancy,  arc  said  to  be  members  of 
the  church,  the  word  cannot  be  used  in  all 
tliese  senses,  and  therefore  something  be- 
side baptism,  or  a  profession  of  religion,  is 
necessary  to  constitute  a  membership  of 
any  particular  church.  When  persons  are 
dismissed  from  one  church  to  another,  Uiey 


494 


cox    ON    BAPTISM. 


are  noc  members  of  any  particular  church 
till  they  have  united  to  the  other  church  in 
form.  A  minister  by  his  ordination,  is  con- 
stituted not  a  minister  of  a  particular  church, 
but  of  the  Christian  church  at  large :  hence, 
a  person  may  be  a  member  of  the  church 
at  large,  and  not  a  member  of  a  particular 
church.  When  the  eunuch  was  baptized, 
he  became  a  member  of  the  church  general 
only,  not  of  a  particular  church.  Thus  per- 
sons baptized  in  infancy,  are  members  of 
the  church  of  Christ,  that  is,  of  the  church 
general.  Baptism  renders  any  person  ca- 
pable of  membership  in  a  particular  church, 
if  he  is  disposed,  and  otherwise  prepared ; 
but  neither  this,  nor  his  profession  ot  relig- 
ion will  constitute  him  such  a  member;  this 
is  to  be  done  only  by  means  of  a  covenant 
between  him  and  the  church.  Persons 
baptized  in  infancy,  are  baptized  on  the 
ground  of  that  profession  of  religion  which 
their  parents  have  made — whenever  they 
themselves  make  the  same  profession,  they 
become  entitled  to  communion  at  the  sacra- 
mental table.  I  have,  theretbre,  shown 
that  a  profession  of  religion  is  necessary  to 
constitute  us  members  of  the  church  of 
Christ,  and  that  what  may  be  called  a 
church  covenant  is  indispensable  to  consti- 
tute us  members  of  particular  churches. 

Reply.  At  the  very  outset  of  this  state- 
ment, our  opponent  is  guilty  of  the  most 
glaring  sophism.  He  dexterously  changes 
the  term,  baptized  infants,  to  persons,  add- 
ing, they  are  introduced  into  the  family  of 
God,  and  are  called  godly,  christians,  spir- 
itual, sons  and  daughters  of  God,  and  child- 
ren of  God.  But  vvho  are  so  introduced, 
and  so  called  ?  Baptized  infants,  or  per- 
sons? Dr.  Dwight  himself,  at  the  conclu- 
sion of  the  passage,  denies  that  the  former 
are  introduced  into  the  family  of  God,  for 
he  declares,  that  baptism  only  renders  a 
person  capable  of  membership  if  he  is  dis 
qwsed.  Perhaps,  it  may  be  said,  that  he 
limits  the  statement  here  to  a  particular 
church :  be  it  so ;  will  our  Paedobaptist 
brethren  admit,  that  baptized  infants  are 
introduced  into  the  family  of  God  ?  Here 
is,  in  fact,  another  sophism,  lurking  under 
a  change  of  expression  ;  for  the  argument 
would  fail,  even  upon  his  own  principles, 
imlees  the  phrases,  church  general,  and 
family  of  God,  were  to  be  deemed  synony- 
mous. But  even  a  profligate  may  be  a 
member  of  the  church  general,  if  baptized 
in  infancy  using  the  term  in  the  vague  sense 
in  which  our  author  employs  it ;  for,  accord- 
ing to  him,  that  is  sullicient  to  constitute 
such  membership;  but, is  a  proffigate  there- 
fore introduced  into  ihe  family  of  God  !  If 
not,  then  baptized  infants  are  not  so  intro- 
duced, although  adult  persons  may,  by  giv- 
ing evidence  of  their  piety :  in  this  case, 
however  the  two  phrases  have  different  sig- 
aiiications,  and  yet  are  applied  to  the  same 


thing.  Besides,  are  baptized  infants  de- 
nominated godly.  Christians,  spiritual,  sons 
and  daughters  of  God,  and  children  of  God  ? 
Our  opponents  will  not  contend  it ;  conse- 
quendy,  though  persons  (or  individuals  in 
the  exercise  of  their  understanding,  and 
under  the  influence  of  genuine  piety,)  may 
be  so  designated,  the  description  is  totally 
inapplicable  to  infants. 

We  may  further  decnand,  what  is  the 
church  general,  as  distinct  from  the  collect- 
ive bodies  of  particular  churches  ?  In  what 
conceivable  sense  can  it  be  said,  that  a  per- 
son belonging  to  no  one  of  the  churches 
that  constitute  the  church  general,  never- 
theless is  a  member  of  that  church  general  1 
And  what  is  the  church  general  if  it  be  not 
the  family  of  God  ?  And  yet,  it  is  presum- 
ed, that  an  individual  may  be  actually  a 
member  of  this  family,  and  yet  not  qualified 
to  be  a  member  of  it !  If  any  thing  is  here 
maintained,  it  is  that  a  person  may  be  a 
member  of  the  family  of  God,  and  not  a 
godly  person  ;  which  is  certainly  not  a  very 
intelligible  statement  for  so  distinguished 
a  divine. 

Dr.  Dwight,  and  many  of  our  Ptedobap- 
tist  friends,  continually  assume  that  an  in- 
fant is  a  member  of  the  visible  church,  or 
church  general ;  but  where  do  they  find 
the  proof?  It  is  assumed,  as  necessary  to 
the  support  of  Pcedobaptism,  and  of  Episco- 
palianism,  of  which  the  former  is  an  essen- 
tial pillar,  and  without  which  a  national 
church  could  not  easily  be  founded.  On 
the  other  hand,  we  assume  nothing  in  our 
argument  without  positive  demonstration 
and  demonstration  which  even  our  oppo- 
nents admit  to  be  conclusive  in  its  nature. 
For  instance,  we  assert  and  substantiate  by 
an  evidence  which  ail  parties  acknowledge 
to  be  valid,  that  adults  were  baptized,  and 
that  they  were  baptized  upon  a  declaration 
or  an  evidence  of  their  faith.  The  narra- 
tive of  the  eunuch,  and  the  rest  of  the  cases 
in  the  Acts  are  precisely  in  point,  and  will 
be  admitted  as  proofs  of  this  statement!  if 
our  brethren  proceed  to  aver,  that  infants 
were  also  baptized,  of  course  without  pro- 
fession, and  when  incapable  of  it,  and  made 
members  of  the  visible  church,  the  onus 
probandi  devolves  upon  them,  and  it  is  a 
burden  which  they  cannot  sustain.  If,  in 
the  New  Testament,  persons  of  any  class, 
baptized  children  or  adults,  are  represented 
as  members  of  the  church,  either  general 
or  individual,  vjhile  destitute  of  faith  in 
Christ,  let  the  paragraph  be  cited ;  for  our- 
selves we  distinctly  affirm,  il  is  no  ichere  to 
be  found ;  and  if  it  be  not.  Dr.  Dwight's 
whole  statement  is  sophistical  and  utterly 
fallacious ! 

Having  thus  noticed  several  objections 
without  refuting  them,  our  author  proceeds 
to  "  direct  arguments  for  infant  baptism." 
Three  are  specified;   of  which  the  first 


cox    ON    BAPTISM. 


495 


relates  to  the  Abrahamic  covenant.  The 
reasonings  here  are  similar  to  those  of  Dr. 
Wardlavv  and  others. 

The   second   consideration   adduced   is, 


the  universal  representation  throughout  its 
hallowed  pages  of  the  personal  nature  of 
religion  1  How  is  an  unbeliever  purijied 
by  a  believer  ?     The  apostle  moreover,  is 


that  "all  the  observations  made   on  this  not  writing  upon  the  subject  of  baptism, 


subject  in  the  New  Testament  accord  with 
his  view  of  it,  and  confirm  the  doctrine  of 
infant  baptism."     What  are  these?     The 
expression  of  Christ,  in  Mark  ix.  31,  to 
"  receive  a  child  in  the  name  of  Christ," 
is,  he  affirms,  "  to  receive  him  because  he 
belongs   to   Christ,"   which   is   "no  other 
than    that  of   receiving    infants   into   the 
church."     His   own   brethren   differ  from 
him  in  this  interpretation ;  besides,  the  ex- 
pression is  not  as  here  quoted,  but  "  who- 
soever shall  receive  one  of  such  children 
in  my  name ;  and  the  Syriac,  Arabic,  and 
Persic  versions,  agree  in  rendering  it  one 
like  to  this  child.     Our  Lord  also  refers 
afterwards  expressly  to  "  one  of  the  little 
ones  who  believe  in  him."     Two  other  pas- 
sages, (Mat.  ix.  13 — 15;  and  Acts  ii.  38, 
39,)  have  been  often  explained,  and  seen 
perfectly   plain.      How    Christ's    blessing 
them  in  the  former  case,  and  speaking  of 
the  posterity  of  the  Jews  in  the  latter,  im- 
plies either  baptism  in  the  one  instance,  or 
infants  in  the  other,  is  inconceivable !    Mr. 
M'  Lean  has   most  forcibly  argued,  with 
regard  to  the  former  passage,  that  so  far 
from  countenancing  infant  baptism,  it  is  a 
clear  example  to  the  contrary.     "  Here  are 
children  brought  to  Christ,  declared  of  his 
kingdom   and   blessed,  and    thus   became 
visible  subjects ;  yet  we  read  nothing  of 
their  baptism.     We  are  sure  that  Christ 
did  not  baptize  them,  for  he  baptized  none, 
(John  iv.  2.)  and  it  is  certain  his  disciples 
nad  not  baptized  them  formerly,  else  they 
would  not  have  forbid  their  being  brought 
to   Christ;    nor   did   our   Lord   command 
them  then  to  baptize  ihem,  though  he  de 
clares  them  of  his  kingdom,  and  blesses 
them.     Hence  we  learn,  that  infants  may 
be  acknowledged  to  be  of  the  kingdom  of 
God  without  baptizing  them."     The  only 
remaining  example  is  taken  from  1  Cor. 
vii.  14.    "  The  unbelieving  husband  is  sanc- 
tified by  the  believing  wife,  and  the  unbe- 
lieving wife  by   the   husband,  else   were 
your  children  unclean ;  but  now  are  they 
holy."     It  denotes,  says  our  author,  that 
the  unbelieving  parent  is  so  purified,  by 
means  of  his  relation  to  the  believing  pa- 
rent, that  their  mutual  offspring  are  not 
unclean,  but  may  be  offered  to  God  ;  or,  as 
he  before  explains  it,  may  come  into  his 
temple.     The  children  of  believing  parents 
may  therefore  be  offered  to  God  in   bap- 
tism.     The  Doctor  has  evidently  here  lost 
eight  of  the  distinction  between  the  legal 
and  evangelical  senses  of  the  term  holy. 
The  unbelieving  parent  is  purijied  by  the 
believing  one !     Is  this  a  doctrine   to   be 
found  in  scripture?     Does  it  accord  with 


but  obviating  the  scruples  of  Christians 
about  the  continuance  of  their  marriage 
relation  with  infidels.  The  children,  he 
says,  would  not  be  holy  unless  the  parents 
were  so;  the  holiness  mentioned  therefore 
must  be  of  the  same  nature  in  both  cases, 
and  the  meaning  is,  the  marriage  continu- 
ed to  be  lawful,  and  neither  party  should 
be  discarded  on  account  of  the  Christiani- 
ty of  the  other,  because  this  would  produce 
endless  difficulties  and  litigations  with  re- 
gard to  posterity.  The  argument  is,  "You 
must  not  put  away  your  unbelieving  wives, 
if  they  are  wiUing  to  remain  with  you,  oth- 
erwise you  must  also  discard  your  children, 
as  the  law  of  separation  from  the  heathen 
obliged  the  Israelites  to  do  with  regard  to 
the  children  who  were  conjoined  with  the 
unclean  party  (Deut.  vii.  3.  Ezra  x.  3.) 
Under  the  Gospel  dispensation,  both  the 
unbelieving  party  and  the  children  are  to 
be  retained." 

Dr.  Dwight  also  maintains,  as  a  third 
direct  argument,  that  infant  baptism  was 
uniformly  practised  by  the  early  Christians. 
It  is  singular  enough,  that  Dr.  Dwight,  and 
others,  who  profess  to  trace  infant  baptism 
to  the  apostles,  quote  only  incidental  allu- 
sions from  one  or  two  writers  of  at  least  a 
century  or  more  afterwards,  and  from  pas- 
sages of  questionable  authenticity  and 
doubtful  meaning ! 

In  the  last  discourse  upon  the  subject 
(Sermon  159)  there  is  little  to  require  par- 
ticular animadversion  ;  the  former  part  of 
it  consists,  in  fact,  of  a  repetition  of  the 
sentiments  already  discussed ;  the  latter 
part  respects  the  mode  of  administration. 
The  poilit  of  difference  regard  the  asser- 
tion, that  "  water  may  be  administered 
indifferently,  either  by  sprinkling,  affusion, 
or  immersion."  He  affirms,  that  "  the  body 
of  learned  critics  and  le-vicographers  de- 
clare, that  the  original  meaning  of  BoTrrj^o) 
and  Barrro,  is  to  Hiige,  stain,  dye,  or  color, 
and  that  when  immersion  is  meant,  it  is 
only  a  secondary  and  occasional  sense." 
This  is  passing  strange,  and  I  confess,  that 
the  only  way  in  which,  upon  the  principles 
of  Christian  charity,  I  can  account  lor  so 
untrue  a  statement  is,  by  concluding  that 
Dr.  Dwight  never  examined  them!  Let 
any  one  look  at  Scapula :  the  first  mean- 
ings are  mergo  aeu  immergo,  to  dip,  to 
plunge:  let  him  consult  Stephanus.  Hedcric, 
Suicerus,  Schleusner,  all  the  authorities.  I 
demand  only  a  simple  inspection  of  them, 
as  an  answer  to  this  strange  and  errone- 
ous representation. 

I  pass  over  several  citations,  which  are 
refuted  in  the  discussion  of  Mr.  Ewing's 


496 


cox    ON    BAPTISM 


statements,  and  I  omit  to  comment  on  the 
remarks,  that  it  is  incredible  that  John 
should  have  immersed  the  people,  and  im- 
possible  that  Peter  and  his  companions 
should  have  done  so  on  the  day  of  Pente- 
cost, as  really  unworthy  of  a  serious  refu- 
tation. 

"Christ  has  expressly  taught  us,"  says 
the  Doctor,  "that  immersion  is  unessen- 
tial to  the  administration  of  this  ordinance." 
The  attempted  proof  of  this  assertion  is 
founded  on  the  narrative  in  the  thirteenth 
chapter  of  John,  respecting  the  condescen- 
sion of  Christ  in  washing  the  feet  of  Peter; 
particularly  the  words  of  our  Lord,  "  He 
that  is  washed,  needeth  not  save  to  wash 
his  feet;  but  is  clean  every  whit."  The 
argument  is,  that  symbolical  washing,  that 
is,  sanciification,  of  which  the  act  in  the 
present  instance  is  considered  to  have 
been  the  sign,  is  perfect,  although  applied 
only  to  the  feet;  as  perlect  as  if  applied  to 
the  hands  and  head ;  but  the  expression 
extends  to  evei'y  other  symbolical  washing, 
and  therefore  to  baptism. 

A  remark  or  two  will  suffice  to  show  the 
entire  fallacy  of  this  statement. 

1.  Christ  has  not  expressly  taught  us 
any  thing,  in  this  passage,  upon  the  subject 
of  baptism,  if  by  the  word  expressly,  we 
are  to  understand  "in  direct  terms,"  which 
is  its  essential  signification.  If  any  thing 
is  taught,  it  is  obvious  by  implication  only ; 
but  that  the  implication  is,  that  "  immer- 
sion is  not  essential  to  baptism,"  cannot  be 
maintained. 

2.  Were  it  admitted,  that  any  thing  is 
taught  by  inference  respecting  baptism,  the 
fair  deduction  would  be  in.  favor  of  the  sen- 
timent which  Dr.  Dwight  opposes..  There 
is  an  allusion  in  the  narrative  to  washing 
the  whole  body,  and  to  washing  the  feet ; 
but,  in  either  case,  the  washing  is  of  a  kind 
to  imply  immersion.  Bathing,  the  practice 
alluded,  to  in  the  former  case,  will  be  allow- 
ed to  have  been  performed,  by  immersion ; 
washing  the  feet  is  also  an  act  of  immer- 
sion, as  commonly  performed,  and  as  spe- 
cifically represented  in  this  passage.  Je- 
sus "poured  water," — not  upon  the  feet, 
but — "  into  a  basin,  and  began  to  wash  the 
feet  of  the  discipfes."  If  this  action,  there- 
fore, be  considered  as  symbolical  of  bap- 
tism, so  far  as  the  mode  is  concerned,  it 
would  require  immersion. 

3.  There  is  a  lurking  sophism  in  the  use 
of  the  expression,  "  symbolical  washing." 
It  may  be  true,  that  the  washing  represent- 
ed sanctijication,  or  rather  sincerity  of 
heart ;  but,  it  is  not  said,  to  represent  bap- 
tism; it  was  not  therefore  baptism. 

If  there  were  any  propriety  in  the  phrase, 
"eymbolical  washing,"  or  any  such  signi- 
ficance in  the  conduct  of  our  Lord  as 
would  sustain  the  Paedobaptist  objection, 
this  must  have  been  the  performance  of  an 


ordinance,  not  a  simple  expression  of  hu- 
mility. 

It  was  in  every  sense  a  common  washing 
of  the  feet,  and  not  a  symbolical  rite:  in- 
tended solely  to  give  a  practical  exhibition 
of  the  spirit  which  it  became  the  disciples 
to  cultivate:  "If  I  then,  your  Lord  and 
Master,  have  washed  your  feet,  ye  also 
ought  to  wash  one  anothers'  feet."  From 
the  cleansing  nature  of  the  water,  the  Sav- 
iour takes  occasion  to  advert  to  the  general 
purity  of  his  followers,  and  to  the  lamenta- 
ble exception  which  existed  in  tlie  particu- 
lar case  of  Judas.  But  are  we  justified  in 
denominating  this  action  a  "  symbolical 
washing,"  because  our  Lord  availed  him- 
self lof  the  favorable  opportunity  of  al- 
lusively communicating  some  important 
truths  ?  And  if  we  were,  has  this  any 
connection  with  the  rite  of  baptism  ?  The 
argument  of  Dr.  Dwight  would  amount  to 
this :  "  because  Jesus  washed  the  feet  of 
the  disciples,  and  because  washing  the 
feet  was  as  good  an  emblem  of  sanctifica- 
tion  as  washing  the  whole  body,  therefore 
baptism  may  be  administered  by  sprinkling 
orpouring!"  Is  it  possible  to  conceive  of  any 
statement  more  illogical  and  inconclusive? 

If,  however,  it  were  even  conceded,  that 
there  is  an  allusion  to  baptism,  it  might  ad- 
mit of  another  inference  which  would  not 
be  at  all  gratifying  to  our  opponents,  but 
which  would  certainly  be  much  more  natu- 
ral and  obvious  than  that  which  Dr.- 
Dwight  endeavors  to  establish.  The  infer- 
ence would  be,  not,  as  he  says,  that  immer- 
sion is  unessential  to  baptism,  but  that 
washing  the  feet  is  essential.  We  might 
demand  of  our  opponents,  why  they  pour, 
and  sprinkle,  and  do  not  wash  ?.  And  why 
they  pour  or  sprinkle,  or  simply  touch  with  a 
drop  of  water  the  face,  and  not  the  feet,  or  the 
hands?  Where  is  their  symbolical  wash- 
ing,  when  they  never  attempt  to  wash  at  all  7 

The  last  citation  intended  to  substanti- 
ate the  Psedobaptists  doctrine  of  the  mode 
of  administering  baptism,  is  from  the  thirty- 
sixth  chapter  of  Ezekiel:  "Then  will  I 
sprinkle  clean  water  upon  you,  and  ye 
shall  be  clean;  and  will  put  my  Spirit 
within  you,  and  cause  you  to  walk  in  my 
statutes."  "  It  cannot  be  denied,''''  says 
Dr.  Dwight,  "  that  this  is  symbolical  lan- 
guage, in  which  God  thought  it  proper  to 
denote  regeneration,  by  the  affusion  of  the 
Spirit  upon  the  soul."  But  it  is  obvious, 
that  so  far  from  representing  the  affusion 
of  the  Spirit  ufion  the  soul,  God  is  declared 
to  put  his  Spirit  within  his  people.  What- 
ever interpretation  be  given,  it  must  be 
admitted,  that  pouring  upon,  or  sprinkling, 
are  very  different  acts  from  putting  in,  or 
implanting.  Instead  of  this  statement,  be- 
ing uudeniable,  one  would  suppose  it  to  be 
impossible  not  to  perceive  its  entire  incon- 
clusiveness  and  fallacy. 


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